Yet were you to analyse the thoughts and_The Path, Vol. I.—1886-'7. A Magazine Devoted to the Brotherhood of Humanity, Theosophy in America, and the Study of Occult Science, Philosophy, and Aryan Literature.

saint, would they display more than an ardent soul, a devout mind and a

holy life?

Those of the Dualist Philosophy might indeed argue that such an one

had his feet well planted on the narrow way—but the students of the

wider Philosophy of Nature know well that everything on Earth—religion

included—is under the governance of natural law. The attainment of

perfection is not to be achieved by sentiment alone—_it is a scientific

process_, and knowledge is the supreme enlightener.

The devotion of Bhakti is indeed a necessary prelude to progress in

the religious life, under the guidance of whichever special cult the

neophyte may aspire, but it is as it were the outer court of the

Temple, and the Holy of Holies cannot be reached by any save those who

have attained knowledge.

Without some previous study of occult writings, this word knowledge

will entirely fail to carry home the idea which it is intended to

express, and let alone the liability to misinterpretation from this

cause, how can anyone pretend to describe it who has himself none of

this knowledge, who has not yet trodden one step of the path that

leads there, and who can only strain with vague imagination towards

the sublime conception of the inmost workings of Nature through her

manifold diversity laid bare before the intuitive vision? However,

although it is an act of temerity on the writer’s part, these few words

may convey some idea to those who are no further on the path than

himself.

When the lower states of consciousness have been so welded in

the fire of supreme emotion that duty, though involving the most

appalling sacrifice, is no longer a thing to strive after with pain

and struggle, but is a natural outcome of the life—the absolute

expression of unity with nature—when the higher faculties, emotional,

ethical and intellectual, whose respective functions may be said

to be the perceiving of the Beautiful, the Good, and the True,

have been so merged in one that the Buddhi or divine spark which

hitherto flickered, becomes a bright, steady, luminous flame—when the

“Explosion,” as St. Martin called it, has taken place, “by which our

natural will is forever dispersed and annihilated by contact with the

divine,”—then and then only is one fit to begin to tread the path of

knowledge.

That it leads altogether beyond human experience, and entirely

transcends what we can conceive is but too apparent.

The 15th and 16th Rules in the second part of “_Light on the Path_” may

help towards a vague apprehension of what this knowledge means.

15th. Inquire of the earth, the air and the water of the secrets they

hold for you. The development of your inner senses will enable you to

do this.

16th. Inquire of the holy ones of the earth of the secrets they hold

for you. The conquering of the desires of the outer senses will give

you the right to do this.

And the final secret of all may be said to be wrapped up in the mystery

of “self.” When the knowledge of the individualization of Being is

reached, man has learned all that this world can teach him, and in the

words “Know thyself” lie folded the ultimate possibilities of Humanity.

Knowledge is indeed the supreme enlightener.

“There is no purifier like thereto

In all this world, and he who seeketh it

Shall find it—being grown perfect—in himself.”

Whether any intelligible idea as to the knowledge itself can be

evolved from what is here written—it will at least be apparent that a

goodness so exalted as to be scarcely imaginable as a human attribute

is required as the necessary qualification for the commencement of the

search.

Well did Shelley write in his Prometheus:

“The good want power but to weep barren tears

The powerful goodness want—worse need for them.

The wise want love; and those who love want wisdom.

And all best things are thus confused to ill.

Many are strong and rich, and would be just

But live among their suffering fellow-men

As if none felt: they know not what to do.”

and the current Theologies of the world have not been able to remove

the reproach. In the case of Christianity the failure may, to a great

extent, be owing to its sentimentality and its failure to realize that

to be supremely good it is necessary to be wise—though wise with a

higher wisdom than that referred to in the above lines.

But Christianity’s greatest fall has probably been its disregard of

the facts of Reincarnation. Whatever interpretation may be put on the

great Master’s utterance on this subject, and however the early church

may have regarded it, it is notorious that Christianity, as interpreted

by its mediæval and modern professors alike, has entirely ignored

the evolution of the soul progressing through innumerable earthly

existences, and has instead adopted the illogical and unphilosophic

dogma of a human soul born into the world from nothingness and meriting

by its 70 or 80 years of earth-life an Eternity of bliss or an Eternity

of misery.

But one does not expect of the child the reason-guided actions of

mature manhood—its teachings must be given in the form of dogma, to

which it must yield implicit obedience. Nor do we expect the infant

school to provide the same training that the University does for the

cultured intellect. Similarly the various Religions of the world have

been the infant schools for growing Humanity until the complete stature

of manhood should be reached.

It has been remarked by some Christians who are much enamored of the

self-devoted love exhibited by the Founder of their faith, and the

strong feeling of personal love and attachment thereby called forth

from them, that Theosophy is cold because it does not dwell exclusively

on that side of the nature, but while each separate Religion that has

existed in the world may be regarded as the analysis of one special

characteristic of the mind, the occult philosophy gathers into one

synthetical whole all its varied characteristics. The different

religions accentuating as they do different truths may be regarded at

the same time—according as one looks at them from the scientific or

religious standpoint—and both views are equally tenable and mutually

comprehensive—as natural evolutions of the peoples among whom they

arose, and as revelations from the unseen universe of partial truths

which have to be received and assimilated before mankind can be fitted

to comprehend the Supreme Truth in its abstract purity.

It will be seen from the foregoing that what we call Theosophy is the

supreme expression of all Religion, as it is the final synthesis of all

Science—for it is faith merged in Knowledge.

When one looks abroad on the world and sees how few even among the

Religious, the Cultured and the Intellectual are able to grasp the

Truth by intuitive vision—while the masses of mankind are sunk in

degradation and semi-barbarity, the mind is lost in the vistas of the

future, during which the present Religions or those which may have

taken their place will have to continue their work of teaching.

Education is slow and Evolution is tardy, and the whole circle of

wisdom is slow to trace; but the march of Nature has been as it was

bound to be—for the best—and the line of Pope

“One truth is clear, whatever is is right.”

seems more and more to be borne in upon the mind as an Eternal verity.

Destiny has guided us till now, and has made us what we are, but we

who now realize the omnipotence of the divinely guided _Will_, have

become potentially the makers—let us take it in our hands and shape our

own career, for the sooner we rise to the heights of our Being, the

sooner shall we be able to stretch down helping hands to the suffering

Humanity of To-day.

PILGRIM.

TEA TABLE TALK.

THE TENDENCY OF THE PRESENT CIVILIZATION.—AN ANCIENT HINDU STORY.

Pretty much every subject comes up for discussion at our afternoon

tea-table. Hence I was not surprised lately, walking in upon our

five-o’clock callers, to find an argument on crime going the rounds

with the bread and butter.

“What is the worst thing you have seen in the papers lately?” This

question imparted the flavor of caviare to the mild refreshment of the

ladies. The Club Bachelor held a certain divorce case to be——; the

mother drowned the rest in the peremptory rattle of her tea-cups and

instanced cruelty to the child slave of an Italian padrone. Sue let

off a pyrotechnic series of wrath-compelling wrongs to animals, whom

she considers “miles above horrid humans.” The widow pilloried that

brutal subject of recent press dispatches “who murdered his fifth wife

at her tea-table. Fancy! What an invasion of the Sanctuary.” Pretty

Polly was also heard battling _vi et armis_ with the Medical Student

over a breach of promise case, and all were moderately heated over

these comparative claims to condemnation when the professor entered.

Tumultuously appealed to, he replied in his serious way that if he must

discriminate between evils, he should give precedence to the matter

of the Chicago Anarchists. First, because of the blood-shed and riot;

second, because of recent manifestations of incipient public sympathy

with the criminals. “For,” said he, “considering the infectious nature

of the evil, a crime which strikes at principles as well as at humanity

is a thousandfold crime.”

A murmur of approbation showed that as usual, he had conveyed the

ultimate sense of the tea-table,—minus a paltry minority. For the widow

fixing her eyes on me where I had edged between Polly and the Student,

remarked that Mr. Julius looked “as if he sympathised with incitors of

riots rather than with their victims.”

The prompt horror visible on Polly’s face nettled me into this reply.

“Madam, your discrimination merits my homage, I am not totally devoid

of all sympathy with the incitors of riots,”(gutturals of dismay from

every throat,) “for those incitors,” here I bowed in a semi circle,

“are yourselves.”

The silent indignation of my peers was brought presently home to my

recreant soul by the mother’s gentle—“Really, Mr. Julius, you will

excuse me if I regret what you have just said.”

“Excuse _me_, you who are Charity itself, and read my clumsy speech

in the light of a declaration made by a Hindu theosophist—Mr. Mohini:

“Whence springs the great diversity of conditions, the contemplation of

which breeds Socialism? Is it not the direct outgrowth of the passion

of acquisitiveness? The more a Western man gets, the more he wants, and

while your world holds to this principle you can never be free from the

danger and fear of socialism. The Brotherhood of Man which Jesus Christ

believed in has become unthinkable to you, with your millionaires at

one end of the scale and your tramps at the other.”[163]

“Do I understand you to conclude that Society, being responsible for

crime, should permit criminals to go unpunished?”

“By no means, Professor, but if you will excuse another

quotation,—‘Give moral restraint to moral maladies, and not impious

chastisements. Do not travel in a bloody circle in punishing murder

by murder, for so you sanction assassination in one sense and you

perpetuate a war of cannibals.’ * * Remember the condemned man who

said: ‘In assassinating I risked my head. You gain; I pay; we are

quits.’ And in his heart he added: ‘we are equals.’”

“Who said that?” queried the widow.

“Eliphas Levi, at your service.”

“Thanks. I’ve no use for _French morals_!” Under cover of this dart she

retired. What I love most in woman is her way of retreating from the

field of defeat with all the honors of war!

“Seems to me,” said Sue, emerging from a monopoly of tea bun, “that

things are just perfectly awful anyhow.”

“My Dear! What can you know about it?” remonstrated the mother.

Sue silently pointed a sticky and accusing finger towards those

philanthropic journals which cheerfully fulfil their mission of

household enlightenment] _ad nauseam_.

“Things are as they always were,” said the Professor smoothing his

philosophic beard.

The old Lady ruffled up in her shady corner. “By no means. When I was

young—”

The mother looked deprecatingly at me. “Mr. Julius, have you never

wondered why Life should be so dark? And yet there was once a Golden

Age!”

“The occultists say that every age has its own characteristics. This is

Kali Yuga, the dark age. In the Satwa Yuga, cycle of causes or truth,

the highest of the three conditions or states, known as Satwa Guna,

prevailed.[164] Consequently in that age, men lived longer, happier and

more spiritual lives. In Treta, the second age, prevailed Raja Guna the

second condition, and the life period and happiness of men decreased.

In the Dwarapa, (third age) there was less of Raja Guna. In the present

Kali Yuga, there is more of Tamo Guna, and this is the worst of the

cycles.

“The characteristics of these grand cycles and the different minor

cycles are elaborately described in the sacred literature of the

Hindus. If it would not weary you I could tell a story which gives some

idea of the nature of cyclic influence and how coming events cast their

shadows before.”

Popular opinion, led by Sue, clamored for the story.

“This story is taken from a secret sanscrit book, called the Diary of

the Pandavas. It gives a diurnal account of the 18 years forest life

of five exiled princely brothers immediately previous to our dark age.

This book contains 18 x 360 stories describing the cumulative tendency

of sin, and it is said was used in the last yugas as the first book of

morals for boys;[165] every story has its moral; the series reveals the

genealogy of evil, or of the descent of spirit into matter.

“The volume is secretly preserved for the training of occultists, and

the entire order in which the stories are arranged is only revealed

during initiations. An initiate who has passed three initiations and is

preparing for the fourth, is only shown that series treating of such

especial elements of his evil nature as he is then preparing to convert

into higher energies. In this story, the five brothers are ideal kings.

The eldest is regarded as an embodiment of Dharma, (the Law itself,)

an incarnation of the God of Justice, yet so strong was the influence

of the coming dark cycle, that one Adharma, (transgression of law,

injustice) occurred daily within the palace. Late one evening the

Maharaja, (elder brother) had retired and was chatting with his wife.

The four younger brothers were as usual respectively guarding the four

palace gates. Bhima, (the terrible) _wisest_ of the younger brothers

was invariably at the chief gate during the first three hours. To him

comes a poor injured Brahmin who asks to see the Maharaja immediately

and knocks the “Bell of Complaint.” The Maharaja sends a servant to

say that he is in bed and will hear the complaint next morning. The

Brahmin saw that the shadow of Kali Yuga had come and smiling, turned

away.[166] But Bhima would not let him go without knowing whether

justice had been done him. The Brahmin refused to reply; he would not

sit in judgment nor reveal the king’s faults. Bhima knew from the

petitioner’s silence that no attention had been paid to his case, and

ordered that a trumpet be sounded and a proclamation be thus issued:

“Strange that our just brother the Monarch has relied upon to-morrow

and sacrificed duty to pleasure.” The king heard the cry of the

trumpeter and coming hastily on foot, he overtook the Brahmin, fell at

his feet, heard and redressed his complaint, then walked sullenly back.

Kali’s influence was thus doubly seen. First in the Monarch’s conduct

and secondly, in that the younger brother should presume to judge and

to teach the elder. If even in the palace of the five most law abiding

persons, Kali played so powerful a part, we may imagine her influence

in other circles of life, amongst the ignorant, or amongst us later

mortals now when her momentum has full swing.”

There was a brief silence. Then a shooting fire ray revealed a divine

gem in the Mother’s eye and her soft voice said lowly; “After all, it

seems that we _are_ our brother’s keeper.” And no one gainsayed her.

JULIUS.

* * * * *

NOTE.—Any one desirous of having queries answered, or of relating

authentic dreams, experiences, etc., is invited to communicate with

“Julius, Care THE PATH, P. O. Box 2659.” No attention will be paid to

anonymous letters.

THEOSOPHICAL WORK IN AMERICA.

BOSTON.—The Boston T. S. meets every Friday evening. Mr. Mohini M.

Chatterji is stopping quietly with friends in Boston. He is not here

on a public mission, feeling that a different instrument is needed

for arousing general interest in Theosophy. He is always glad to see

Theosophists, however, and has set apart Monday, Wednesday and Friday

afternoons to receive them and other earnest inquirers. He has a small

class in the _Bhagavat-Gita_ Tuesdays and Thursdays. Interest in

occult subjects is largely increasing this winter. Some experiments

by Mr. W. I. Bishop in “Thought Transference” have done their share

in directing public interest that way. It is amusing to observe the

crude theories to account for the phenomenon put forward by some of

the members of the American Society for Psychical Research, which

seems to have been organized for the special purpose of not finding

out anything. One of the members, Rev. Minot J. Savage, however, comes

out with the declaration that three things are proven beyond doubt;

Thought Transference, Hypnotism, and Clairvoyance. There are rumors of

a notable book by a strictly anonymous author, and of special interest

to Theosophists, soon to be issued by a Boston publisher.

On Tuesday evening, December 21, by invitation of a well known

theosophist, the Boston and Malden Societies held a largely attended

joint meeting, to listen to Mr. Mohini Chatterji, who spoke on various

phases of Theosophy, and with his spiritual insight, eloquence and

learning, afforded questioners much light in the course of the

discussion that followed.

In the field of psychical research much interest has been aroused by

an able article by Mr. Charles Howard Montague, city editor of THE

GLOBE, describing the results and nature of experiments by which,

after a few days’ trial, he was enabled to accomplish all that was

done by Mr. W. I. Bishop, in his so-called feats of mind-reading. Mr.

Montague says that it is not “muscle-reading,” but “impulse reading,”

or close attention to unconscious impulses given by the subject. As

it is absurd to seek a psychical explanation for what proves to be

physical phenomena, it is well for the public to know the truth and not

be deluded by the claims of Mr. Bishop and other public performers.

Mr. Montague does not pretend to account, by his solutions, for the

well-known cases of genuine thought transference.

* * * * *

MALDEN.—A largely attended open meeting of the Malden Branch, T. S.,

held Monday evening, December 6, was addressed by Mohini M. Chatterji

on the Theosophical Aspects of the Christian Religion, based on a study

of the New Testament. The broad and tolerant attitude of the speaker

made a deep impression. At one of the recent previous meetings a record

of some religious conversations held by the three Zuñi Indians who

have been spending the summer on the neighboring coast with Mr. Frank

Hamilton Cushing, the Ethnologist, was read and discussed, with one of

their beautiful folktales, both showing deep veins of pure Theosophy.

* * * * *

NEW YORK.—The Aryan Theosophical Society continues to hold bi-monthly

meetings, which have been well attended. In November, Brother Mohini M.

Chatterji and Col. Aymé addressed meetings. Col. Aymé gave an address

on Theosophy and Mathematics, with illustrations on the blackboard. On

the first meeting in December, Bro. C. H. A. Bjerregaard read a paper

upon the Elementals, which was of great value and interest; the first

part of it is printed in this number and will be finished in February.

* * * * *

CALIFORNIA.—The work here is being carried on by the Branches in Los

Angeles and Oakland, and some new members are reported.

* * * * *

THE AMERICAN THEOSOPHICAL COUNCIL.—In October, a Convention was held

at Cincinnati, O., at which all the active Branches were represented.

The American section of the General Theosophical Council was then

formed, to take the place of the Board of Control, which went out of

existence. Dr. Buck acted as Chairman, and a General Secretary who is

to act as the means of communication between Branches and Headquarters

was elected. The choice fell upon Mr. William Q. Judge, of New York, to

whom hereafter all application and official communications should be

sent. Since this convention, new applications have been coming in and

the work shows no signs of abatement.

It is expected that another meeting of the Council will be held very

soon for the purpose of carrying out some proposals for slight changes

in the management of formal matters. The Council assumes no control of

Branches who are left perfectly free so long as they act within the

general rules of the Society.

* * * * *

CHICAGO.—At the annual election of this Branch, held December 4th,

1886, the following officers were elected: President, Stanley B.

Sexton; Vice-President, Annie G. Ordway; Recording Secretary, Ursula

N. Gestefeld; Corresponding Secretary, M. L. Brainard; Treasurer and

Librarian, Mrs. A. V. Wakeman. Address all official correspondence to

the Corresponding Secretary, 376 W. Adams St.

REVIEWS AND NOTES.

THE THEOSOPHIST.—The leading article in _The Theosophist_ for

November is again by Madame Blavatsky—a notable contribution on

animated images, in the course of which it is shown that some of

the circumstances in that amusing travesty of Occultism, Anstey’s

“Fallen Idol,” are based on true occult principles. By the way, every

Theosophist should read Mr. Sinnett’s “_Incidents in the Life of

Madame Blavatsky_,” for thereby a clearer conception of the character

of that illustrious and heroic woman will be gained, with a better

understanding of her nature and mission. Col. Olcott’s second and

concluding article on “The Seeress of Prevorst,” is a careful and

scholarly piece of work, throwing some light from Eastern sources

on that remarkable case of occult development in an obscure German

village. Dr. Hartman has a paper on “Occultism in Germany,” in

which he gives an important hint concerning one of the methods of

practically developing one’s higher nature. Srinivas Rao’s new story

opens interestingly. The Eliphas Levy series continue, and a second

article on Hypnotic Experiments is given. Several other interesting

contributions must remain unnoticed. It is a valuable number. _The

Theosophist_ deserves to increase its circulation with the increasing

interest in Theosophy.

NOTES AND QUERIES.—Brother Gould continues this useful and interesting

publication. We are indebted to him for November and December numbers.

Many of the replies are by our old friend, Prof. Alex. Wilder, who is

learned in all that is curious in history, archæology and philology.

The December number has 40 pages of extremely valuable matter. Address

S. C. & L. M. Gould, Manchester, N. H.; price $1 a year.

PSYCHOMETRY AND THOUGHT TRANSFERENCE, by N. C. F. T. S., with an

introduction by H. S. Olcott, is one of the Adyar series. It has been

compiled with a view of putting in a small compass the main facts

available relating to these two subjects, with an outline of the

occult explanation of the same.

ESOTERIC BUDDHISM.—A new American edition of this book has been

brought out by Houghton, Mifflin & Co., containing all the new

matter and notes of the latest English edition, besides a special

introduction; it is sold at a less price. Inquirers can order through

THE PATH.

THE PLATONIST is to be revived, and will shortly appear in a new

shape—octavo, 56 pp.; $3 per year. Thos. M. Johnson, Osceola, St.

Clair Co., Mo.

CORRESPONDENCE.

AN IMPORTANT CORRECTION.

TO ALL THE READERS OF THE PATH.

In the November number of Path in my article “_Theories about

Reincarnation and Spirits_,” the entire batch of elaborate arguments

is upset and made to fall flat owing to the mistake of either copyist

or printer. On page 235, the last paragraph is made to begin with

these words: “Therefore the _reincarnating_ principles are left

behind in _Kama-loka_, etc.,” whereas it ought to read “Therefore the

NON-_reincarnating_ principles (the false personality) are left behind

in Kama-loka, etc.,” a statement fully corroborated by what follows,

since it is stated that those principles fade out and _disappear_.

There seems to be some fatality attending this question. The

spiritualists will not fail to see in it the guiding hand of their dear

departed ones from “Summerland;” and I am inclined to share that belief

with them in so far that there must be some mischievous spook between

me and the printing of my articles. Unless immediately corrected and

attention drawn to it, this error is one which is sure to be quoted

some day against me and called a _contradiction_.

Yours truly,

_November 20th, 1886._ H. P. BLAVATSKY.

NOTE.—The MS. for the article referred to was written out by some

one for Mme. Blavatsky and forwarded to us as it was printed, and it

is quite evident that the error was the copyist’s, and not ours nor

Madame’s; besides that, the remainder of the paragraph clearly shows a

mistake. We did not feel justified in making such an important change

on our own responsibility, but are now glad to have the author do it

herself. Other minor errors probably also can be found in consequence

of the peculiar writing of the amanuensis, but they are very trivial

in their nature.—[ED.]

* * * * *

For thoughts alone cause the round of rebirths in this world; let a

man strive to purify his thoughts. What a man thinks, that he is: this

is the old secret.—_Maitrayana Brahmana Upanishad_, vi _Prap._, 34.

OM.

FOOTNOTES:

[157] Dr. G. Weil: The Bible, the Koran, and the Talmud.

[158] Leibnitz was born 1646 at Leipzig, and died 1716. According to

Schwegler’s Hist. of Phil. he was, next to Aristotle, the most highly

gifted scholar that ever lived, and according to F. Papillon (“Nature

and Life”) modern students in various departments of science and

philosophy have verified his ideas and endorsed then to a large extent.

[159] See July and August PATH.

[160] _Light on the Path._

[161] Letter from a friend.

[162] It is an old declaration of the esoteric doctrine that “the

counterfeit religion will last as long as the true one.”—[ED.]

[163] See _N. Y. Tribune_, Nov. 28. 1886.

[164] See _Bag.-Gita_, Ch. 14.

[165] The numbers used here are significant. In _Bagavad-Gita_ are 18

chapters, and Krishna as there revealed has a special meaning under the

No. 18. The five Pandavas are the same as those who are concerned in

the _Gita_ story. If the product of 18 x 360 be added, the sum is 18.

The correspondences in all the Hindu stories will repay study.—[ED.]

[166] This injured Brahmin was a sage who assuming that disguise

desired to make a test.—[ED.]

AUM

There is not anything amongst the hosts of heaven which is free from

the influence of the three qualities which arise from the first

principles of nature.—_Bagavad-Gita_, ch. xviii.

Know that there is no enlightenment from without; the secret of things

is revealed from within. From without cometh no Divine Revelation, but

the spirit heareth within. Do not think I tell you that which you know

not; for except you know it, it cannot be given you. To him that hath

it is given, and he bath the more abundantly.—_Hermetic Philosophy._

THE PATH.

VOL. I. FEBRUARY, 1887. NO. 11.

_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.

THE ELEMENTALS, THE ELEMENTARY SPIRITS,

AND THE RELATIONSHIP BETWEEN THEM AND HUMAN BEINGS.

_A paper read before the Aryan Theosophical Society of New York,

December 14th, 1886._

BY C. H. A. BJERREGAARD.

(_Continued._)

There are several designations for “angels” in the Bible, which

clearly show that beings like the elementals of the Kabbala and the

monads of Leibnitz, must be understood by that term rather than that

which is commonly understood. They are called “morning stars,” (Job

38, 7); “flaming fires,” (Ps. 104, 4.); “the mighty ones,” (Ps. 103,

20) and St. Paul sees them in his cosmogonic vision (1 Col. 1, 16) as

“principalities and powers.” Such names as these preclude the idea

of personality, and we find ourselves compelled to think of them as

impersonal existences, in the same way as we conceive the angel that

troubled the waters of the pool of Bethesda, as an _influence_, a

spiritual substance or _conscious_ force.

I stated above that the Kabbala taught that all events in Nature and

History were under the immediate superintendence of spirits, elementals

and elementary. It was in harmony with such teachings, that the

translators of the Septuagint translated Deuteronomy 32, 8-9, thus:

“When the Most High divided to the nations their inheritance, he set

the bounds of the Heathen according to the number of the spirits, but

He Himself took His abode in Israel.”

According to this translation, which differs radically[167] from the

orthodox, spirits _i.e._ Elementals and Elementary Spirits, are the

rulers, the principalities and powers, among the heathen, _i. e._ all

people outside of Israel. Whatever we may think of the exclusiveness of

this passage, and the work given the “chosen people” to perform, we can

verify this passage historically.

All people of the earth—so far as we know their religious and

philosophical ideas—have drawn their spiritual life from sources very

different from those whence the leaders of Israel derived _their_

inspiration. I say the leaders of Israel, for the Israelites as

a people, never comprehended the mission imposed upon them, they

constantly fell back into what has been called the “idolatry” of the

nations around. The people, as a people, were true to their natural

instincts, which led them to follow the guiding influence of natural

_ideas_, (_i. e._ Elementals and Elementary Spirits).

I need not tell you that the _Ideas_ now spoken of are not merely

Conceptions, such as we, according to common usage, are wont to

believe. Ideas to the antique world, were exactly the same thing

as Leibnitz called monads, and the Kabbala Elements and Elementary

Spirits. Plato, for instance, attributes to ideas an independent,

singular existence and hypostative power. He calls them Gods (in the

Timœus), and asserts that movement, life, animation, and reason belong

to them, (in the Sophistes).

The nations of the earth, all those not belonging to the chosen few,

have indeed been—for good and for evil—guided by the Spirits, now

called Elementals, now Ideas and now Gods. Therefore, if any one will

study the history of mankind, he must begin with a knowledge of these

occult powers. If any one will guide mankind’s history, he must follow

the laws of these occult forces.

If we recognize the translation of the Septuagint as given above, and

find ourselves outside the pale of the chosen people, whose work is in

“the plan of salvation,” we know where to look for the intermediate

powers between ourselves and the Deity, we know that they are the

Elementals, the powers of Nature, the silent, but invincible giants of

the Elements.

The importance to Theosophists of the modern school of clear

conceptions on these points are evident. I need not point out to you

why and wherefore.

In the Zohar it is stated that, “when spirits come down, they clothe

themselves with air or wrap themselves in Elements.” It is also stated

that, “some spirits have a natural affinity for the air-(elements),

others for fire-(elements), and when they come down to the earth,

they envelop themselves either in air-(elements) or fire-(elements),

according to their nature.”

These statements, which can easily be supplemented with many more like

them, are of the greatest importance, when the question is of spirit

manifestations, for it becomes a matter of grave consequence by what

kind of monads we are surrounded.

But, before speaking of the atmosphere of monads that surround us, I

must define the auras or emanations that proceed from all objects in

nature.

As an aromatic scent emanates from a flower, so all other bodies emit

either colors or rays of “imponderable” matter. Copper and Arsenic

send out auras of red matter; Lead and Sulphur emit a blue colored

substance; Gold, Silver Antimony green, etc. In short, Science teaches

that all matter is luminous, _i. e._ shines by its own light.

Human beings, be they spiritual-minded or not, are also surrounded

by their spheres. We all know this. We have all felt these sphere

influences, and some of you have perhaps seen them. It it said that

persons of a high and spiritual character have beautiful auras of white

and blue, gold and green, in various tints; while low natures emit

principally dark red emanations, which in brutal and vulgar persons

darken almost to black.

The impulse or motive power, the cause, if you choose, of these

emanations is the soul of man, of course. According to the condition

of the soul, these emanations are more or less powerful, more or less

extensive, more or less clear. The stuff they are made of, what is it?

It is of course physical, though they may not be measured and weighed

by any scientific instrument known at this day.

_These emanations are soul-rays and they become reflected upon those

small_ MONADIC _bodies already described_. I can not prove this to

you experimentally, but I can see these reflections as clearly as a

physical experiment can demonstrate to you the light-reflection of the

sun’s rays upon a raindrop.

Swedenborg claimed to have _smelled_ the inner nature of certain

spirits he met with in the spiritual world, and to have determined

their moral value by these rays. In his work “Heaven and Hell,” he has

recorded several such experiences.

It is an innate power of the soul, that enables it to throw off these

rays and it does it by necessity, for without going beyond itself, to

express itself, the soul would never realize itself.

The soul can, however, also be trained to emit these rays or auras,

consciously.

If we will believe the famous Norse traveller and explorer of

Spiritland, already referred to, Em. Swedenborg, we may learn from his

Arcana Celestia, that “the particular quality of a spirit is perceived

immediately on his entrance into the other life, _from his sphere_,”

that “the sphere is _the image_ of the spirit extended beyond him;”

“indeed, it is the image of _all_ that is in him.” The cause of the

spheres around spirits, the same author states to be from “the activity

of things in the interior memory,” from “_the ruling love_.”

Swedenborg further states, that “by the sphere which exhales from the

spirit of man, even while he lives in the body, every deed, however

secret, becomes manifest in clear light,” and that good or evil spirits

recognize him by his sphere; and that good spirits can not be present

with those who are in worldly and corporeal loves, however pious

exteriorly, because they instantly perceive their sphere of evil as

something filthy; and, on the other hand, that good spirits readily

associate with those surrounded by pure and heavenly spheres. But it

is not necessary to have recourse to the seers and those spiritually

illuminated, most of us have some knowledge of these facts from daily

life. Who has not perceived the low and filthy sphere that surrounds

the sensual, or the intolerable atmosphere of a proud and haughty

spirit, or been depressed in the surroundings of a melancholy and

passionate man or woman? Indeed, we all have perceptions as to these

things; some stronger, some less developed.

It is, as I said, the very life of the soul to diffuse itself through

all its surroundings. Without such an activity it would not be soul. An

inactive, an inert soul has no existence.

Next, the soul, while thus actualizing itself, takes its material from

the monads, just described, and moulds them into such shapes and forms

as are requisite for its own life and the influence it endeavors to

exert. The Soul has the power to mould and shape them into any possible

condition. (More about this later on.) This faculty is its image-making

power or the form-making power of the soul.

In order to understand this image-making power, let it first be

remembered, that it is an axiom in all mystical and spiritual

philosophy, that the spiritual degree in man (Atman) contains in its

unity with the Universal soul, the patterns of all things and that

these are reflected through the soul (Buddhi and Manas).

This being so, _the soul (Buddhi and Manas) to understand the

principle of creation has only to descend to its own deep, the spirit

(Atman), there to find it reflected_. Having found and realized the

idea of creation, the soul may take material from the ethereal world,

called by the Orientals Akasa, and out of it build any form—image, I

call it—it likes.

Unless the soul gives such form and shape to the ideas and life, that

dwells in its own inner deep, these will remain uncreated and the soul

uneducated by not approving of its opportunities.

This is what I call the image-making power of the soul. Upon it depends

all Kardialogy or the science of the heart, and all Rationality. Upon

it depends our attainment of psychic powers.

It is not only an innate and natural tendency of the soul (Manas) to go

beyond its body to find material with which to clothe the life that it

wants to give expression to. The soul (Manas) can and must _be trained

to do this_ CONSCIOUSLY.

You can easily see that this power possessed _consciously_ will give

its possessor the power to work magic.

And this leads me directly to the subject of the use of aromas,

odors, etc., wherewith to create a suitable atmosphere around us; an

atmosphere congenial to the nature of spirits.

You all remember the splendid scene in Bulwer’s Zanoni where Glyndon

meets the Dweller of the Threshold. In that scene is described all the

mystery of aromatic vapors, their effect upon the human mind, and the

assistance they offer to spirit manifestations.

In short, it is of the greatest importance that we produce the right

environment by the right kind of emanations or auras, and atmospheres:

“As we give, so we shall receive!”

It would require a volume to relate the religious, political, economic,

and gallant history of odors and perfumes. I shall mention a few

instances only.

From the highest antiquity we find that priests have employed

odoriferous substances. The worshippers of light, the Zoroastrians,

laid perfumes five times a day upon the sacred flame, that symbolized

light and life. The Greeks were very profuse in the use of ambrosia,

and believed that the gods always appeared in fragrant clouds. You all

know the importance of smoke and perfumes in the rituals used at the

Mysteries and around the sacred tripod on which rested the prophetesses

at Delphi. The Romans almost carried the use of incense and odoriferous

substances too far. From the classic people the custom was borrowed by

the Christian Church. There was even a time, when the Romish Church

owned large estates in the East, devoted exclusively to the cultivation

of balms and essences to be used in the rites of worship.

But it was not only in religious practices that these delicate media

were used to facilitate the descent of spiritual beings. All through

the Orient, even to this day, they are employed in the private life

for the same purpose; not for mere luxury, as some people will have us

believe. It was very appropriate indeed, that the Greeks should burn

aromatic substances during their banquets, and who can estimate the

soothing influence upon the wild and warlike Romans of their beautiful

custom of perfuming their baths, their sleeping rooms and beds, and

their drinks. It is not at all likely that the Romans should have been

ignorant of the high spiritual significance of these practices. Why

should they before battle anoint the Roman eagles with the richest

perfumes, if they did not think it pleasing to the god of war and

his followers, if they did not thereby expect to prepare a suitable

atmosphere for their descent.

I pass by the modern use of these things. Among the many abuses with

which we are familiar, the strong human instinct asserts itself

everywhere. We expect, for instance, that Youth and Beauty shall be

surrounded by a sphere, sweet-smelling and elevating; and our instincts

are true in this, for there is a close parallel between purity and

aromatic odors.

It is a truth well understood that Spirit does not act immediately upon

Matter. There always is a medium between them. It seems rational that

it should be so. Spirit and Matter being the two poles of one and the

same substance need the intermediate middle as a point of conjunction

and exchange of energy.

_Applying this general law to the particulars before us, it seems most

natural to conclude that the Elementals are the media by means of which

all our spiritual efforts are exerted upon Nature, and that nothing can

be done without their intervention._

But the question also arises: how do we make the Elementals perform

this work for us? By what means do we influence them?

Occult Science teaches that “the pure of heart,” those that, having

travelled over “the Path,” have come to “freedom,” can, by a mere

mental effort or by stretching out the hand, “do these things.”

In view of this teaching, I shall state a few facts relative to the

power of the Mind and the Hand.

(1) The Word spoken consists of the thought or idea we want to convey

to the person spoken to, and (2) this thought clothed in a form, a kind

of vessel, by means of which we send the thought flying through space.

These two elements are the main factors of the Word.

Let us now look a little closer upon each of these two factors.

When an animal in distress calls for another, we, human beings,

understand that it throws its desire or animal life into the sounds

which proceed from that throat, and the other animal answers

_instinctively_, we say quite correctly, for we do not think that the

animals _reason_ about their doings.

This kind of “language,” if it can be so called, is not much different

from the language of mankind at large. All language as used in ordinary

daily life is but slightly higher in character, but not different in

degree.

_Language—the Word—is spoken when an Idea or Spiritual Life is

communicated._ In the true sense, we only speak or pronounce the Word

when the Highest finds a channel into the actual world by means of our

vocal organs.

That is the Word! Now, about its Form. Whence comes its material? For

form is something substantial. It is not enough that an architect has

a design to a building in his mind, he needs actual material with

which to erect the house if it is to be realized on the actual side

of existence. As surely as he procures stones and wood, etc., so do

we also need material substances with which to construct our mental

edifices. From what world do we draw these substances? From the astral

or ethereal molecules! From the Monads!

By a pre-established harmony, the suitable monads glomerate around the

heavenly idea that proceeds to reveal itself upon our tongue when we

speak the Word. Thus the thought gets its Form.

Thus far I have spoken of the thought or idea descending to utter

itself upon our tongue, we being the mere tools of the idea. And such

is almost always the case. We neither originate thought nor its form.

Thought or Spirit speaks through us as the passive agents. Yet we all

know how we boast of our oracles, of our prophets and our seers, even

because they act as passive agents.

But there is a language still higher. It is possible for man to

originate thought and to control the form to such thought. The adepts

know this secret and they have arrived at that power by getting beyond

the “ordinary” laws of life. They are not mere channels for the flux

and reflux of thought; they originate and control thought.

Heaven’s first law is order. As we know some of the laws according

to which we formulate speech in a logical way, so that other sphere

outside (or inside, if you like), which is full of the germs of life,

has its laws. Hence the adepts, too, follow certain rules or laws, when

they want to originate or control thought and its form. Vulgarly, the

laws or methods are called spells or incantations.

Before we consciously can work spells or control spirits and their

energies, we must arrive at the state of the adept, where he is beyond

the laws that govern, so to say, the surface of things. But we cannot

come there on any highroads nor by any short cuts. We must travel the

road of self-denial and that of illusion.

As it is possible to enter into the sanctuary of a temple by sheer

brutal force, so it is possible to get into possession of formulas and

spells which work wonders, though we be neither pure of mind nor strong

of heart.

Would formulas and spells under such conditions be useful to us? They

may! They may not! They may also work our destruction. We have been

taught that they are more dangerous to us than a naked sword in the

hands of a child. The child may accidentally do some useful work with

its sharp instrument, but it may also destroy itself.

From this we should learn that the true course to pursue in regard to

the performing of wonders by means of Elementals or Elementary Spirits

is to first to attain to the state of an adept: to learn to control

life and thought.

If we should happen to come in possession of spells or incantations

without knowing the proper use of them—better not use them!

But how do we attain to that state just described?

I can not define the way nor teach anybody how to do so, but I think

that the way must be very much like that travelled by the Lord Buddha

and now followed by “the Adepts.”

But, as it is not our immediate duty to prepare for the performance of

miracles, we have been warned to abstain from such vain pursuits.

Far better is it for us to follow the directions given for moral life:

“Try to get as near to wisdom and goodness as you can in this

life. Trouble not yourself about the gods. Disturb yourself not by

curiosities or desires about any future existence. Seek only after the

fruit of the noble path of self-culture and of self-control.” These are

words from Buddhist Scriptures.

It is not only by mind that we may control the Elementals and the

Elementary spirits. The hand forms a most important element among the

tools used in occult science.

I shall not define the science of chiromancy, but describe the magnetic

points of the fingers.

Have you given any thought and attention to the hand? Generally we

consider the head of a man and put our estimate upon him according to

the size of his brain. But we neglect the hand. And yet the hand is as

important a factor in the execution of spiritual acts as is the brain.

The hand is the executive organ of the dynamico-mysterious actions of

the Spirit of man. Through the hand its psychico-somatic operations

take place, through it its whole spiritual-psychical energy flows out,

when laid upon the sick, for instance.

It may be readily enough understood that the spiritual activity of the

spirit of man ultimates itself in acts, and that almost all of these

are executed by the hand, but it is probably but little known that in

healing, for instance, there is a peculiar physical basis in the hand,

upon which the healing power is dependent, _the Pacinian corpuscles_,

namely.

It is now many years ago (it was in 1830 and 1840) that Pacini, a

physician of Pistola, made his discovery; but with the exception of

the literature to which it gave rise, and which is known only to a few

learned men and a few librarians of larger libraries, little or nothing

is known of his discovery.

Pacini found in all the sensible nerves of the fingers many small

elliptical, whitish corpuscles. He compared them to the electrical

organs of the torpedo and described them as animal magneto-motors, as

organs of animal magnetism. And so did Henle and Kólliker, two German

anatomists, who have studied and described these corpuscles very

minutely.

In the human body they are found in great numbers in connection with

the nerves of the hand, also in those of the foot. Why should they

not be in the feet? Let us remember the rythmical structure of the

human body, particularly the feet, and it becomes clear why they are

there; the ecstatic dances of the enthusiasts and the not-sinking of

somnambulists in water or their ability to use the soles of their feet

as organs of perception and the ancient art of healing by the soles of

the feet—all these facts explain the mystery.

They are found sparingly on the spinal nerves, and on the plexuses of

the sympathetic, but never on the nerves of motion.

They are most numerous on the small twigs of nerves and generally

placed parallel to them, though often at an acute angle. They are

more or less oval, sometimes elongated and bent. They are nearly

transparent, with a whitish line traversing their axis. The corpuscles

of the human subject are from one-twentieth to one-tenth of an inch in

length.

They consist of a series of membranous capsules, from thirty to sixty

or more in number, enclosed one within the other. Inside of these

capsules there is a single nervous fibre of a tubular kind enclosed in

the stalk, and advancing to the central capsule, which it traverses

from end to end. Sometimes the capsules are connected by transverse

bands.

Anatomists are interested in these Pacinian corpuscles because of

the novel aspect in which they present the constituent parts of the

nerve-tube, placed in the heart of a system of concentric membranous

capsules with intervening fluid, and divested of that layer which

they (the anatomists) regard as an isolator and protector of the more

potential central axis within.

This apparatus—almost formed like a voltaic pile, is the instrument

for that peculiar vital energy, known more or less to all students as

Animal Magnetism.

Since the cat is somewhat famous in all witchcraft, let me state, that

in the mesentary of the cat, they can be seen in large numbers with the

naked eye, as small oval shaped grains a little smaller than hempseeds.

A few have been found in the ox (the symbol of the priestly office);

but they are wanting in all birds, amphibia and fishes.

Though his discovery was disputed it has since been verified and the

theory strongly supported. These organs are the beneficent media

through which the Spirit operates.

From time immemorial the human hand has been regarded as the life-point

of a mysterious magical power, but not until Pacini’s discovery do

we know its seat. These corpuscles are its seat. Are they perhaps

agglomerations of such monads as I have described and thus the media by

means of which the highest spiritual powers perform their work?

We find the Elementals under all forms of existence, as mere natural

forces, totally, to our perceptions, destitute of any self-conscious

life; we find them also attaining a form very near the human. There is

no valid reason against supposing them to be the stuff out of which we

form thoughts, much less against considering them to be the life-giving

elements in the Pacinian corpuscles.

Let us maintain the theory that there is no _such thing as a dead or

inanimate force_ in the universe. _Every atom, itself a form of power,

is alive with force._ Every atom in space _reflects the Universal

Self_, who is:

_The Soul of Things._

I shall now come to the end of my paper by a few words which contain

the practical purpose of my lecture.

(1) The monads, just described, whether they reflect the auras, that

surround us consciously or unconsciously, whether they are used as

mind-stuff or be located in the Pacinian corpuscles of the hand, are

physical media of intercourse between the Elementaries and the adepts.

Why not! If Eastern adepts and Western mediums are in possession of

power to atomize “the body,” to make it become the smallest of the

smallest, to enter into a diamond, for instance, if they have power to

magnify “the body” to any dimensions; to change the polarity of the

body, to make it become the lightest of the lightest as in the well

known phenomena of levitation, why should the Elementaries, existing,

as they do, under much more favorable circumstances, not be able to

enter into matter, to enter into atoms which “contain a Sun” and

there, for the time being direct its vital principle and its universal

orbs, to such purposes as they choose, to make it serve the adept’s or

magician’s will, who seeks aid or enlightenment?

(2) I contend that they do! And I argue for the necessity of producing

such surroundings of auras of monads as will facilitate and raise the

standard of what is commonly called “Mediumship.”

(3) I argue for a cultivation of the image-making power of the soul,

that we may be able to direct and utilize consciously the intercourse

with the Elementaries.

(4) I wish to have a knowledge spread abroad about the Pacinian

corpuscles, that we may lay our hands upon mankind and cure its ills.

I feel personally convinced that there is both “Light and Life” to be

found upon these lines of study and conduct.

POETICAL OCCULTISM.

SOME ROUGH STUDIES OF THE OCCULT LEANINGS OF THE POETS.

IV.

Whitman, in his short and remarkable poem, “To him that was Crucified,”

perceives very clearly the verity of Mahatmahood; the existence of men

who live upon a higher plane than that of ordinary mortals, and who are

united in an order of spiritual brotherhood. The poem runs:[168]

My spirit to yours, dear brother,

Do not mind because many sounding your name do not understand you,

I do not sound your name, but I understand you,

I specify you with joy, O my comrade, to salute you, and to salute

those who are with you, before and since, and those to come also,

That we all labor together transmitting the same charge and succession,

We few equals indifferent of lands, indifferent of times,

We, enclosers of all continents, all castes, allowers of all

theologies,

Compassionaters, perceivers, rapport of men,

We walk silent among disputes and assertions, but reject not the

disputers nor anything that is asserted,

We hear the bawling and din, we are reached at by divisions,

jealousies, recriminations on every side,

They close peremptorily upon us to surround us, my comrade,

Yet we walk unheld, free, the whole earth over, journeying up and down

till we make our ineffaceable mark upon time and the diverse eras,

Till we saturate time and eras, that the men and woman of races, ages

to come, may prove brethren and lovers as we are.

These lines, sublime as they are, will probably be regarded as little

short of blasphemous by many of our good friends who, _sounding

his name, do not understand him_; who, worshipping him as the only

Man-God, have lost sight of the God in man, the _Christ_, the potential

development of which in all men was the great lesson which the Nazarene

sought to convey. They little think that he whose name they sound

may perhaps be walking the earth to-day, striving to bring men to

the light, but despised and rejected by themselves because in an

unrecognized and strange guise, while the same old truths are again

trampled upon, since they lack the endorsement of established authority.

The poet, however, shows that he, too broad to be limited by one

name, truly understands the mission of Jesus; he, with his own grand

teachings of universal brotherhood despised and misunderstood because

of their unfamiliar form, is elevated by the sublimity of the truths

that inspire himself to the level which gives him the right to address

the founder of Christianity as a comrade. He sees, too, with a

directness that probably has come to no other modern poet, that there

is a band of “Equals” working for the same end, “transmitting the same

charge and succession,” through all races, through all ages, and giving

vitality to all religions. The free, uninfluenced attitude which he who

would grow towards the light must maintain is expressed here with most

effective simplicity, as is the end for which THEY are striving—so to

saturate the world and all eras with their precepts as finally to lift

all mankind into the unity of perfect Brotherhood.

The true mental abnegation is here referred to, just as Krishna in the

Bagavad-Gita tries to teach Arjuna. In speaking of the necessity for

retiring to the forest so as to attain perfection untroubled by man,

he says to Arjuna that the true philosopher will look with equal mind

upon all classes of men, upon all systems of thought and all objects

of sense, esteeming all alike, inasmuch as they are all one in the

Supreme Spirit, and that spirit found in each, so that to retire to the

forest is not a necessity. Thus Whitman says that he and all others of

the same mind, are indifferent of lands, times, disputes or disputers,

allowers of all theologies, because they well know—as occultism

teaches—that each theology and each assertion is one facet of the great

Truth.

The result of this state of mind is beautifully set forth in the lines

which say that amid the bawling and din, reached at by divisions and

jealousies on every side that close peremptorily upon us to surround

and fetter us, we walk free, unheld by all, because we are fixed upon

the immutable rock of the True. This is the imperturbability sought

by the ancient Chinese philosophers, who, themselves students of

occultism, esteemed that equanimity above all else.

There are various passages throughout Whitman’s poems that intimate a

perception, perhaps intuitive, of the existences of the Masters. For

instance, he says, “I see the serene company of philosophers,” and in

“A Song of the Rolling Earth” are the lines:

“The workmanship of souls is by those inaudible words of the earth,

The masters know the earth’s words and use them more than audible

words.”

And again, towards the end of the same poem:

“When the materials are all prepared and ready, the architects shall

appear.”

The thought here is identical with that in “_Light on the Path_” (note

to Rule 21, First Section):

“Therefore in the Hall of Learning, when he is capable of entering

there, the disciple will always find his master.”

And in the following note:

“When the disciple is ready to learn, then he is accepted,

acknowledged, recognized. It must be so; for he has lit his lamp, and

it cannot be hidden.”

The poem in question concludes with the following exalted lines which

contain a significant statement of one of the great truths of Occultism:

“I swear to you the architects shall appear without fail,

I swear to you they will understand you and justify you,

The greatest among them shall be he who best knows you, and encloses

all and is faithful to all.

He and the rest shall not forget you, they shall perceive that you

are not an iota less than they,

You shall be fully glorified in them.”

It is hardly possible to say whether or not the poet means that these

architects are in one sense the various, changeful mortal costumes the

human monad had here and there, in many races and places, assumed while

passing through the wheel of rebirths. When he says that the architects

“will understand you and justify you,” we may easily picture the time

when the regenerated man, now able to see all his illusionary entrances

upon the stage of life under the costume of varied personalities, can

understand that all these different incarnations were fully justified

by the need for the particular experience found in each new life, and

thus he himself is glorified and justified by these architects, who

were really himself.

Complete proof of Whitman’s belief in reincarnation is to be found in

the following lines from “_Facing West from California’s Shores_:”

Facing west from California’s shores,

Inquiring, tireless, seeking what is yet unfound,

I a child, very old, over waves, towards the house of maternity, the

land of migrations, look afar,

Look off the shores of my Western sea, the circle almost circled;

For starting westward from Hindustan, from the vales of Kashmere,

From Asia, from the north, from the God, the sage, and the hero,

From the south, from the flowery peninsulas and the spice islands,

Long having wander’d since, round the earth having wander’d.

Now I face home again, very pleas’d and joyous.

(But where is what I started for so long ago?

And why is it yet unfound?)

This last query is answered in _Light on the Path_ (rule 12, § I.):

“You will enter the light, but you will never touch the flame.” The

Self is what we seek. It resides in the heart of every mortal creature

“smaller than a grain of mustard seed;” the heart is in the Sun—and now

we speak of the real heart and the real spiritual sun which is “now

hidden by a vase of golden light”—(as the Upanishads say)—the Sun in

the mouth of Brahman and Brahman is the All.

S. B. J.

[Illustration:]

HINDU SYMBOLISM.

III.

This figure represents the Mystic Brahma espousals with Parasakti.

The latter is the divine principle of intellectual emanative

potentiality or energy, and the ideal of archi-typal womanhood. The

Sakti is conceived of as the female part of the energy of Brahma’s

intellectual, creative power and creative wisdom. Brahma is here the

true Para-Brahma, and Para-Sakti a true Para-sarasvadi. The sexless in

Brahman (neuter) is here transmuted into the male or energizing power,

as the principal symbolic type of the divine emanative, yet immanent,

creative power, as the masculine principle of the ideal or Great

Androgynic Man or the Makrokosm; and the flaming Sun is here depicted

as the flaming sun-face, representative of the male-active deity,

also called Purusha. The Sakti or Para-Sakti, the fructifying energy

and potentiality of Brahman’s wisdom, wears upon her head a bright

fire-flaming crown or nimbus.

The veil surrounding them, is the mystic veil produced by the ideation

of the eternal thought of the eternal Mind. In the left hand of the

sun-figure on the first finger, is carried a bird or perhaps a dove,

which is intended to symbolize the flight of the ideal creation from

the eternal Mind before the appearance of that which appears to us to

be the real world. In the right hand he holds the end of the mystic

veil. On the head of Maya—the woman—is the world-egg cap. Below, in the

shadow of the spherical cloak of the God-dawn, is seen the world-egg

surrounded by the spiritualizing Ananda the snake of eternity, which as

if asleep and inactive, is suspended around the egg.

In India the principal general symbols are fire and water, sun and

moon, man and woman, bull and cow, the linga and yoni, the lotus and

the sacred fig (_ficus indica_). The lotus is formed of red, white and

blue colors; blue is considered the same as black.

ISAAC MYER.

“LIGHT ON THE PATH.”

“The Soul of man is immortal and its future is the future of a thing

whose growth and splendour has no limit.”

It is with extreme diffidence that I venture to undertake a short

commentary or analysis of the book whose title heads this article;

not only because of the nature of the work itself, but also because

it has already been twice commented upon, once by the author, and

once by a very learned student of Eastern Literature. The author’s

notes, however, were rather an extension of the original text than

a commentary in the strict sense of the word; while the object of

the second annotator was more an attempt to show the identity of the

doctrines contained in _Light on the Path_ with those of ancient

Brahamanical Philosophy, than to give the nature of those doctrines in

themselves.

The object of this paper on the contrary, is to attempt to analyze the

scheme of Philosophy in accordance with which this little book has

been written; in other words, to attempt to set forth the intellectual

counterpart of the spiritual doctrines of _Light on the Path_. It is

inevitable that, in thus changing the doctrine from the Spiritual to

the intellectual plane, so to speak, the intellectual counterpart

should be inferior to the Spiritual original. To counterbalance this

loss, however, it is true on the other hand that the intellectual

counterpart may render the spiritual original accessible to some,

the conformation of whose minds renders them unable to appreciate it

directly. It is in the hope that this may be so that the present paper

has been attempted.

To begin with, then, the work we are considering indicates a possible

enlightenment of the Soul, and development of the higher part of our

nature; and further states that these results cannot take place before

a certain battle has been fought and won: we have, therefore, to

discover what the soul is; what is the nature of the battle; what are

the opposing forces; and what are the results of the struggle.

The combatants are the higher nature, or Soul on the one side; and the

lower nature or egotism on the other. The higher nature includes the

intellectual, Spiritual, and æsthetical powers: that is to say, the

powers which deal with the perception of truth, goodness, and beauty.

The sense of truth is characteristically manifested in the conquest of

some intricate mathematical problem, or in following successfully some

difficult chain of reasoning.

The sense of beauty is manifested in the joy with which we behold the

splendor of a glorious sunset.

The sense of goodness is manifested in the voice of an approving

conscience, or in the reverence and admiration we feel for some godlike

and noble character.

It is undeniable that the intellect can discriminate between what is,

and what is not, true, within its own domain, the æsthetical faculty

also can pronounce with certainty as to the presence or absence of that

quality which we call beauty.

So can the moral nature decide without hesitation as to what is or what

is not in accordance with Righteousness. These three powers of the

higher nature are subject to development, that is to say, at different

periods they will perceive the qualities of beauty, truth, and goodness

in different objects, and in different degrees; but as to the reality

of the three qualities their voice is ever the same.

The three powers perceive three harmonies, each in its own domain;

when the three are harmoniously developed the three harmonies are

perceived to be one, and to this one great harmony are given the names

of the Eternal and the Law of God. The seer of old feeling the sense of

Rightousness’ within him exclaimed: “I will rejoice in the Eternal, and

in him will I put my trust.” When the powers of the higher nature are

developed, under all temporary disharmony and chaotic disturbance, are

perceived a deeper order and more enduring harmony ever at work. Marcus

Aurelius had perception of a deep Spiritual truth, when he wrote the

concluding sentences of the following utterance.

“Figs, when they are quite ripe, gape open: and in the ripe olives, the

very circumstance of their being near to rottenness, adds a peculiar

beauty to the fruit, and ears of corn bending down, and foam which

flows from the mouth of wild boars, and many other things,—though they

are far from being beautiful, in a certain sense,—still, because they

come in the course of nature, have a beauty in them, and they please

the mind; so that if a man should have a feeling and a deeper insight

with respect to the things which are produced in the universe, there

is hardly anything which comes in the course of nature, which will not

seem to him to be, in a manner, disposed so as to give pleasure.” That

is,—in all things, could we but perceive it, is the harmony of the

Eternal.

The first harmony, the harmony of truth, is perceived by the scientific

materialist; that is to say, he is capable of perceiving the reign of

Law in the physical universe.

The artistic nature can perceive the harmony of beauty in nature and

art.

By the spiritually-minded is perceived the moral harmony.

It is the distinctive mark of modern Civilization that the harmonies

of truth and beauty, of Science and Art are perceived and openly

recognized by all, while the harmony of Holiness is passed over,

in silence and oblivion. It is the object of Theosophy, rightly

understood, to arouse the world to a renewed sense of the harmony of

Righteousness.

So much for the higher nature. Confronting it stands the Egotism. For

where the moral sense dictates peace and goodwill to all men, the

Egotism raises a selfish claim for a monopoly of all good things, all

pleasures, all enjoyments. The first enjoyment the Egotism demands

is to surpass and dominate all other Egotisms which it seems to see

pursuing the same pleasures as itself. Hence the command: “Kill out

ambition.” Having once gained this domination the self cries out for

enjoyments both sensual and sensuous, for all the pleasures of life.

Hence the need for the command “Kill out the desire of life;” the self

is also deterred by indolence from carrying out any good inspirations

that may descend through the thick mist which surrounds it, from the

higher nature: against indolence it is written “Kill out the desire of

comfort.”

But the moral sense condemns the existence of this self, this centre

of force, which is not in accordance with its perception of Harmony.

When once the moral nature comes to perceive the evil of egotism,

the question inevitably arises for solution, “Shall this cause of

disharmony cease or continue?” If the decision is for its continuance

one of two things will happen. Either, before the moral nature has

been completely paralysed and atrophied by neglect,—before the seared

conscience is completely silenced,—the fact will be recognised, in the

midst of pain and sorrow unspeakable, that “to work for self is to work

for disappointment;” and in that case the moral nature may at last

meet with its development and all may be well; “the weak must wait

for its growth, its fruition, its death, and it is a plant that lives

and increases through the ages.” It has been said also “the forging

of earthly chains is the occupation of the indifferent, the awful

duty of unloosing them through the sorrows of the heart is also their

occupation” and truly “both are foolish sacrifices.” Either this takes

place, or,—the moral nature at last becomes completely deadened, all

the force and vital power which has been drawn away from it goes to

strengthen the Egotism which becomes from henceforth a centre of evil,

of destruction; an enemy of the eternal.

It seems that individual existence means a certain amount of force,

which may vitalise either the powers of the higher nature or those of

the egotism; or those of both, in part. It seems also that the egotism

is a group of centres, so to speak, from some or all of which the

energic force of the individual may work; so that, for example, when

this force works from one centre in the egotism sensuality arises; when

from another centre, hate; from another, evil ambition, and so on.

When the energic force is raised to the higher nature it may act from

various centres; from one, as charity; from another, as holiness, and

so on. Hence, “any good quality may become any other good quality”—if

the conditions are favorable. It seems also that the Will can degrade

the energic force from the soul to the egotism; or, conversely, can

raise it from the egotism to the soul; so that, by the alchemical

power of the will, so to speak, the baser metal becomes converted and,

rising to the top of the still, becomes pure gold. Besides the higher

and lower natures we have been considering there resides also, in the

complete being, consciousness or sense of existence and will. When

all the portions of energic force,—or the Satwaic sparks, as they are

elsewhere called,—rise to the higher nature, the individual becomes

one with the Eternal, and a part of the United Spirit of Life, and

individual existence ceases, in a sense. When the question is asked

“Shall the self cease or continue?” the moral nature answers decisively

“It ought to cease.” If the truth of this mandate is recognised, at

once a terrible struggle arises; self opposed rises with tenfold force

and violence; again and again it craftily casts doubt on the truth of

the moral nature; raises obstacles, temptations and hindrances; all

the pleasures it has enjoyed are to be swept away forever; all the

momentum and power that the egotism has gained, through long continued

indulgence and unhindered growth, are brought to bear at once on

the struggle; the whole nature is torn by the conflict, the will is

tried to the uttermost; but under all this turmoil and strife lies

the assured consciousness of final victory; it is felt that sooner or

later the self must be destroyed, that it is built for time and not for

eternity, that its days are numbered.

During the struggle intervals of peace occur, and grow greater and

longer as the end approaches; till at last, when the final victory is

won this peace becomes habitual.

But as the conflict goes on, the will at last gains strength to say,

once for all “Henceforth, forever, will I serve self no more.” And

immediately the first struggle is ended. The dominance of self is

forever destroyed. In reply to the command “Seek in the heart the

source of evil, and expunge it” the soul can say “this also have I

done,” then comes “peace to the troubled spirit” peace deep and pure.

The soul recognises that the self has been the cause of individual

existence; when the self is removed the soul tends to harmonise itself

with the great harmony, to become one with the eternal; but all the

evil tendencies to selfishness and sin, must be gradually overcome,

for though their cause and source has been destroyed, yet they still

maintain a certain momentum. Not yet can it be said that the soul is

perfectly at one with the United Spirit of Life. Much remains to be

done, yet much has been done already, for during the struggle the

energic force has become loosened from the centres of self, and has

ascended to strengthen and vivify the soul, which becomes strong, fully

awakened, and in harmony with the eternal; the flower of the soul is

opening, the first step on the Path is taken. In the _Idyll of the

White Lotus_ the same author has given the same history in another

form. The New-Testament story is the same, and so is the scheme of

Christian Theology for those who have eyes to see it; for that story is

“the tragedy of the soul, it has been told in all ages and among every

people.”

“Enter the Path! there spring the healing streams

Quenching all thirst! there bloom the immortal flowers

Carpeting all the way with joy! there throng

Swiftest and sweetest hours.”

_Dublin, Ireland._ CHARLES JOHNSTON.

MUSINGS ON THE TRUE THEOSOPHIST’S PATH.

If you desire to labor for the good of the world, it will be unwise for

you to strive to include it all at once in your efforts. If you can

help elevate or teach but one soul—that is a good beginning, and more

than is given to many.

Fear nothing that is in Nature and visible. Dread no influence exerted

by sect, faith, or society. Each and every one of them originated upon

the same basis—Truth, or a portion of it at least. You may not assume

that you have a greater share than they, it being needful only, that

you find all the truth each one possesses. You are at war with none.

It is peace you are seeking, therefore it is best that the good in

everything is found. For this brings peace.

It has been written that he who lives the Life shall know the doctrine.

Few there be who realize the significance of The Life.

It is not by intellectually philosophizing upon it, until reason

ceases to solve the problem, nor by listening in ecstatic delight to

the ravings of an _Elemental clothed_—whose hallucinations are but

the offspring of the Astral—that the life is realized. Nor will it be

realized by the accounts of the experiences of other students. For

there be some who will not realize Divine Truth itself, when written,

unless it be properly punctuated or expressed in flowery flowing words.

Remember this: that as you live your life each day with an uplifted

purpose and unselfish desire, each and every event will bear for you a

deep significance—an occult meaning—and as you learn their import, so

do you fit yourself for higher work.

There are no rose-gardens upon the way in which to loiter about, nor

fawning slaves to fan one with golden rods of Ostrich plumes. The

Ineffable Light will not stream out upon you every time you may think

you have turned up the wick, nor will you find yourself sailing about

in an astral body, to the delight of yourself and the astonishment of

the rest of the world, simply because you are making the effort to find

wisdom.

He who is bound in any way—he who is narrow in his thoughts—finds it

doubly difficult to pass onward. You may equally as well gain wisdom

and light in a church as by sitting upon a post while your nails grow

through your hands. It is not by going to extremes or growing fanatical

in any direction that the life will be realized.

Be temperate in all things, most of all in the condemnation of other

men. It is unwise to be intemperate or drunken with wine. It is equally

unwise to be drunken with temperance. Men would gain the powers; or

the way of working wonders. Do you know, O man, what the powers of the

Mystic are? Do you know that for each gift of this kind he gives a part

of himself? That it is only with mental anguish, earthly sorrow, and

almost his heart’s blood, these gifts are gained? Is it true, think

you, my brother, that he who truly possesses them desires to sell them

at a dollar a peep, or any other price? He who would trade upon these

things finds himself farther from his goal than when he was born.

There _are_ gifts and powers. Not just such as you have created in

your imagination, perhaps. Harken to one of these powers: He who has

passed onward to a certain point, finds that the hearts of men lie

spread before him as an open book, and from there onward the motives of

men are clear. In other words he can read the hearts of men. But not

selfishly; should he but once use this knowledge selfishly, the book is

closed—and he reads no more. Think you, my brothers, he would permit

himself to _sell_ a page out of this book?

Time—that which does not exist outside the inner circle of this little

world—seems of vast importance to the physical man. There comes to him

at times, the thought that he is not making any progress, and that he

is receiving nothing from some Mystic source. From the fact that he

has the thought that no progress is being made the evidence is gained

that he is working onward. Only the dead in living bodies need fear.

That which men would receive from Mystic sources is frequently often

repeated, and in such a quiet, unobtrusive voice, that he who is

waiting to hear it shouted in his ear, is apt to pass on unheeding.

Urge no man to see as yourself, as it is quite possible you may see

differently when you awake in the morning. It is wiser to let the

matter rest without argument. No man is absolutely convinced by that.

It is but blowing your breath against the whirlwind.

It was at one time written over the door: “Abandon Hope, all ye who

enter here.” It has taken hundreds of years for a few to come to

the realization that the wise men had not the slightest desire for

the company of a lot of hopeless incurables in the mysteries. There

is to be abandoned hope for the gratification of our passions, our

curiosities, our ambition or desire for gain. There is also another

Hope—the true; and he is a wise man who comes to the knowledge of it.

Sister to Patience, they together are the Godmothers of Right Living,

and two of the Ten who assist the Teacher.

AMERICAN MYSTIC.

THOUGHT EFFECTS.

Some thirty years ago, I began a five years’ residence in a foreign

land. Whilst there, I was conscious of a stern conflict going on within

me to keep myself from falling into some of the ways and beliefs of

the people of that land. So strong was the assault in one direction

upon the Idol of Right which had been set up within me by a New England

training, that for fear it should topple and fall, I was constrained to

withdraw myself little by little from social relations, until finally I

came to be pretty much alone, living on the pampas with flocks, herds,

nature generally, and a few books for company. Even after this change

the fight went on, though in a less active form and on a more desultory

scale.

After I went from there, reflection upon the subject brought me to this

conclusion among others, viz.: that one of the most powerful forces

emanating from distinct societies of mankind works by mental action

upon man from the unseen atmosphere surrounding him.

It is said advisingly, “When in Rome do as the Romans do.” It may be

said, warningly: “When one enters upon living in Rome, he can scarce

help _but_ do as the Romans do.”

In these later days, investigation of Theosophy has shown me of what

nature was the obstacle against which I had been contending so stoutly.

It was of the Karma of that nation. It has shown me also the method

of that unseen, unheard influence which “is in the air,” ever about

us, ever ready to move us, to govern us. And this method of influence,

unseen and unheard, is the action upon us of forces existing on the

Astral Plane. Among these forces are the thoughts of men living upon

the objective plane of Earth.

After so much of preface, I come to a more particular consideration of

some of the effects of those thoughts of man, which are unexpressed by

speech or action, upon others and upon himself:

1st. How may we effectually resist the force of bad influence of

locality operating on _us_ from the Astral Plane?

2nd. How may we do something, otherwise than by precept and example,

towards overcoming the evil Karma of Locality which may be affecting

_others_?

3rd. How may we in individual cases help some unfortunates with whose

needs we are acquainted?

An answer is—by Thoughts.

In man’s advancement from darkness into light, in the “Human Soul’s”

departure from lower materiality to entrance into right Spiritual

living, among other means to be used to attain that end are right

thought, right action, right speech and right meditation. Of these,

_right thought_, is of primary importance, for it is the foundation

from which only the others can spring into life. Actions in objectivity

are illusions; they are shadows of our personality created by thoughts.

Thoughts are nearer, more akin to our personality than actions are,

for they are primary expressions from personality, always preceding

conscious speech and action. Of all the indices to our personality

of which we have knowledge thoughts are the clearest; we are as our

thoughts are. In compliance with that grand mandate, “Know Thyself,”

why scan life’s _page_ of speech and actions—shadows—when a vast

_volume_ of thoughts—realities—expressions of our personality, lies

open to us for finding knowledge of self?

Though independent of speech and action, thoughts are realities. They

are real, living, active forces, until their force is expended,—but

the effects of right thoughts last forever. Space does not necessarily

limit their reach. They are in the air, so to speak, everywhere, and

can move with a rapidity that is instantaneous. They may not only be

sent, but are received. It takes but the veriest morsel of time to send

a thought to the Sun; at the Sun it takes as little time to receive a

thought from the Earth.

To the first question—“how may we effectually resist the force of bad

influence of Locality operating on _us_ from the Astral Plane?”—one

way is to search for Spiritual Truth. That truth is “in the air.” It

is conveyed to us by Thoughts. But a thought “from the air” is as a

seed. A mustard seed planted in ice will not fructify; a spiritual

thought-seed falling upon a “Human Soul” which is bound and tied to

Earth by its “Animal Soul” will not fructify. The mustard seed must

fall into ground properly prepared for its reception, ere by culture

it can sprout, grow, and bear fruit. And so, too, must the soil of

the “Human Soul,” be made ready in order that it shall afford an

appropriate bed upon which the ever-present Spiritual thought-seed

shall alight. On such a prepared soil it will _surely_ fall; as surely

as the magnetic needle points to its pole, and once there, by our own

culture it may grow into “an everlasting tree of Holiness.”

How is that bed prepared? How is it that we become ready to receive

Spiritual Truth? By right thought, right action, right speech and

right meditation. It lies within our _inner selves_ whether we shall

advance in Spiritual knowledge and life, and nowhere else; it must

be our purpose, our business. No dictum of the Schools can bring it

about. No printed book on esoteric wisdom or on ethics, or on the

multitudinous religions of man can give it to us;—belonging to the

Theosophical Society does not necessarily lead us into Spiritual life.

These, to the hungry “Human Soul,” may be of immense importance, but if

the “Human Soul”—principle 5, be not first prepared, if we do not look

upward and build upward, all these means,—Spiritual thoughts that are

“in the air,” wise books, this society of yours—they are all to such

a spiritually-desert soul, but as of old—“pearls before swine”—hidden

light—a force shut out by ourselves from acting within us.

_When we are engaged in right searching for Spiritual Truth, bad forces

from the Astral Plane are inoperative upon us_: Thus may we effectually

resist the force of bad influence of Locality operating on _ourselves_

from the Astral Plane.

The second question we are considering is, “How may we do something,

otherwise than by precept and example, towards overcoming the evil

Karma which may be affecting _others_?”

Surely, again, it is by right thought, and right action, speech and

meditation. For, not only do they prepare the way for the reception

of Spiritual Truths, but the ego, so thinking, acting, speaking and

meditating, is, while so employed, disseminating Spiritual light on all

sides through the Astral Plane. He is throwing out Spiritual truth-seed

which is reaching far and near. Wherever a “Human Soul” is in need of

it, and hungering for it, it _will surely fall_; for there the soil is

ready for its reception. These right thoughts have gone into “the air,”

and are certain to strike in somewhere for good.

Thus by _right thought_ we may do something otherwise than by precept

and example, towards obliterating the evil Karma of locality which is

affecting _others_.

Regarding the third question; it seems to me that we all know some

particular individuals to whose high needs we can minister by direct

intention through the power of thought.

Who, that observes and reflects, cannot gather from his own experience

the fact that thought can fly to a person at a distance? How common

to say “I was thinking of one and he appeared.” It is not an uncommon

experience for one to unexpectedly entertain serious, at any rate

marked thoughts about another, and subsequently to find that the

other was similarly occupied in mind with him at the same time. It

is odd if there be not some among you who know that thought messages

have been sent, received and acted on by the object-person when the

receiver was in an abnormal condition to the sender. By these and other

illustrations which doubtless will occur to you, we _know_ that it

is within the province of cause and effect that thought has power to

operate on others at a distance by direct intention of the sender, by

mental action alone.

Believing in the reality of thought—_knowing_ the reality of thought—in

its power to shield us from evil; in its power to affect others

unknown to us; in our power to project it to special individuals, what

opportunities it affords us for conferring high good.

But in order to do positive good to another by this direct thought

unexpressed by speech or action, some certain conditions are necessary,

which we may consider as milestones that shall indicate the progress

of our own ascending path from materiality to spirituality. To be a

power by thought influence,—(I do not refer now to thought sent by will

power to a particular “sensitive” who is in subjective state to the

sender—which condition is on a lower plane than that which we are now

considering,) presupposes intensity of love born of and nurtured by

Spirituality for those whose high good we thus seek to establish. There

must first be born in us an enthusiasm for giving high and positive

good to another unconciously enthusiasm, as is our enthusiasm, shall be

the energy of our missive-thought; and according to the energy of that

thought will be its effect upon the object to which it is sent,—the

more powerfully intense the thought the deeper it will penetrate;—the

longer its effects will endure.

Right meditation will be required of us to determine what we really

desired to effect. If we arrive at the position within ourselves

necessary for obtaining power for affecting another for good by

thought message, there will be engendered within us a portion of that

grand principle on which this Society is founded, viz: Universal

Brotherhood—unselfish love for others.

In making thought message to others, on the basis of lifting them to a

higher plane of action, a part of our daily life, by its reaction upon

ourselves we shall surely be “laying up treasures in Heaven”—and full

will be our material for Devachanic life.

As in Devachan one shall live in the good he has done while in

objective earth life—shall live in the true beauty he has learned to

perceive—shall live in the effects of his good-life, his thoughts while

here on earth can be made for the Devachanic period of his existence

a vast storehouse of “good-life” of purest water. But it must be of

thoughts untinged by selfish considerations. It must be of thoughts

evolved through love of others for _their_ good.

Right thought being the grand power it is:

1st. To resist within _ourselves_ the bad Karma of Locality.

2nd. By which to weaken and destroy the bad Karma of Locality, which is

disastrously affecting _others_.

3rd. By which from a basis of spiritual love we may send light to a

groping soul,—what heavy responsibility is ever over us that it shall

be our purpose, our study to “think aright.”—To live much in thus right

thinking—we shall ever be lifting some of the heavy Karma from off the

world. It is thus, that we can “live in the Eternal, for right thought

is of the Universal Mind, and Universal Mind is of the Eternal.”

Reflect that persistent right thinking affects humanity constantly in

the right direction, ever from the gross and material to the refined

and Spiritual. It will ever be a constant force so long as evil exists.

Let this idea sink into our consciousness. Let right thought be to

us as the strong arm with which to do good to others. One need not

long for wealth, for position or power that he may do good to others;

the poorest in material wealth, the humblest in station, the most

insignificant among men has within himself this ever open storehouse of

power for conferring good on which he can draw without limit; a wealth

he can scatter broadcast, or can give by direct selection of object

with the surety that he is bestowing benefits broadly,—knowing that he

is successfully contending against Spiritual poverty—which is the sum

of evil.

He who uses this wealth, can do so—_must_ do so only by sacrifice

of thought of self. He must be interested only in combating evil by

helping humanity at large; of offering special help to those whom he

knows are desirous of help. As his life-love for the objects in view is

the only foundation upon which he can do these works,—love of self can

not be a power within him.

To put it the other way. Begin the work of thought for the good of

others by first forgetting self; as fast as possible get away from

the dominion of materiality. Live in the love of doing _enduring_

good to others—these conditions _are_ the true and upward advancement

of ourselves. The doing of these things _is the reward_;—it is the

advancing into _God-life_. It is part of our real Eternal selves. It

is living in the Eternal—the everlasting good; for the God-life—the

good-life is the only eternally active one. By living thus, the gross

and material now enchaining our entities will be broken down and will

die and leave us—and die they must sooner or later or the “I am I”

shall perish.

H. N. H., F.T.S.

Brooklyn, Oct 15, 1886.

ENVIRONMENT.

To the Western mind the doctrines of Karma and Reincarnation contain

difficulties which while they seem imaginary to the Eastern student,

are nevertheless for the Western man as real as any of the other

numerous obstructions in the path of salvation. All difficulties are

more or less imaginary, for the whole world and all its entanglements

are said to be an illusion resulting from the notion of a separate I.

But while we exist here in matter, and so long as there is a manifested

universe, these illusions are real to that man who has not risen above

them to the knowledge that they are but the masks behind which the

reality is hidden.

For nearly twenty centuries the Western nations have been building up

the notion of a separate I—of _meum_ and _tuum_—and it is hard for them

to accept any system which goes against those notions.

As they progress in what is called material civilization with all its

dazzling allurements and aids to luxury, their delusion is further

increased because they appraise the value of their doctrine by the

results which seem to flow from it, until at last they push so far

what they call the reign of law, that it becomes a reign of terror.

All duty to their fellows is excluded from it in practice, although

the beautiful doctrines of Jesus are preached to the people daily by

preachers who are paid to preach but not to enforce, and who cannot

insist upon the practice which should logically follow the theory

because the consequences would be a loss of position and livelihood.

So when out of such a nation rises a mind that asks for help to find

again the path that was lost, he is unconsciously much affected by the

education not only of himself but also of his nation through all these

centuries. He has inherited tendencies that are hard to be overcome. He

battles with phantasms, real for him but mere dreams for the student

who has been brought up under other influences.

When, therefore, he is told to rise above the body, to conquer it, to

subdue his passions, his vanity, anger and ambition, he asks, “what

if borne down by this environment, which I was involuntarily born

into, I shall fail.” Then when told that he must fight or die in the

struggle, he may reply that the doctrine of Karma is cold and cruel

because it holds him responsible for the consequences which appear to

be the result of that unsought environment. It then becomes with him

a question whether to fight and die, or to swim on with the current

careless as to its conclusion but happy if perhaps it shall carry him

into smooth water whose shores are elysian.

Or perhaps he is a student of occultism whose ambition has been fired

by the prospect of adeptship, of attaining powers over nature, or what

not.

Beginning the struggle he presently finds himself beset with

difficulties which, not long after, he is convinced are solely the

result of his environment. In his heart he says that Karma has unkindly

put him where he must constantly work for a living for himself and a

family: or he has a life long partner whose attitude is such that he is

sure were he away from her he could progress: until at last he calls

upon heaven to interpose and change the surroundings so opposed to his

perfecting himself.

This man has indeed erred worse than the first. He has wrongly supposed

that his environment was a thing to be hated and spurned away. Without

distinctly so saying to himself, he has nursed within the recesses of

his being the idea that he like Buddha could in this one life triumph

over all the implacable forces and powers that bar the way to Nirvana.

We should remember that the Buddha does not come every day but is the

efflorescence of ages, who when the time is ripe surely appears in one

place and in one body, not to work _for his own_ advancement but for

the _salvation of the world_.

What then of environment and what of its power over us?

The Path, Vol. I.—1886-'7. A Magazine Devoted to the Brotherhood of Humanity, Theosophy in America, and the Study of Occult Science, Philosophy, and Aryan Literature. · 第 9 / 10 章

Yet were you to analyse the thoughts and feelings of the most ecstatic