Chapter XVIII: Part II: Symbols (5)

In one of his conversations with the Egyptian Gymnosophists, years afterwards, Apollonius thus characterized the wise men of India: “I saw the Indian Brahmins who dwell upon the earth and not upon the earth; in a strong fortress though unfortified; and, without possessions, possessing everything.” The deep, interior significance of this is evident to a Theosophist. Damis, in the matter-of-fact way often customary with him, also gives these words a literal interpretation, saying that they had their bed upon the earth and strewed the ground with herbs selected by themselves; he himself had seen them floating in the air two ells above the earth; not for hocus pocus—for they despised vain striving—but in order, by thus floating with the sun, to be near and pleasing unto the god. This was what was meant by “upon the earth and not upon the earth.” The strong fortress, unfortified, meant the air in which they dwelt, for although they appeared to live under the open heaven, they spread a shadow over themselves, were not wet by the rain, and were in the sunshine whenever they wished. And since they obtained everything the moment they wished it, Apollonius rightly said that they possessed what they did not possess. “They wear their hair long, they bind a white mitra around their heads, their feet are bare. The form of their clothing resembles that of a sleeveless under-garment; the material is a wool produced by the earth of itself, white like the Pamphylian, but softer, and so fat that oil flows from it. Of this they make their sacred garments, and when another than these men seeks to gather this wool the earth will not release it. By the power of the ring and the staff which they bear every thing can be done, but both are kept as a secret.” This personal description by Damis corresponds in certain particulars with what we are told of the Masters to-day. The account of the wool leads some commentators to believe that asbestos is meant.

Iarchas welcomed Apollonius in Greek and asked him for the letter from Phraotes; when Apollonius wondered at his gift of prescience he remarked that a _delta_ was lacking in the letter, left out by mistake, and so it proved. After reading the letter Iarchas asked: “What dost thou think of us?”

And Apollonius replied: “As no other person in the land whence I came, as my journey hither shows.”

“What makest thou think that we know more than thou dost?”

“I believe,” answered Apollonius, “that your knowledge is deeper and much more divine.”

Iarchas hereupon said: “Others are accustomed to ask the new comer whence he comes and for what purpose; the first sign of our wisdom shall be this: that the stranger is not unknown to us. So then, test this:”

Hereupon he told Apollonius his history from father and mother down, what he had done in Aegæ, how Damis had come to him, what things of importance had happened on the way, etc. As Apollonius asked in surprise whence came that knowledge, Iarchas answered: “Thou also camest gifted with this wisdom, but not yet with all of it.”

“And wilt thou teach me all thy wisdom?” asked Apollonius.

“By all means, and in ungrudging abundance, for this is wiser than miserly to conceal that which is worthy of knowing. Besides, Apollonius, I see thou hast been richly gifted by Mnemosyne, and she is the one among the gods whom we most love.”

“Dost thou also behold,” asked Apollonius, “of what manner my nature is?”

“We see all peculiarities of the soul, for we know them by thousandfold indications,” replied Iarchas.

When mid-day came they rose in the air and did homage to the sun. The youth who bore the anchor was then told to go and provide for the companions of Apollonius. Swifter than the swiftest of birds he went and returned, saying: “I have provided for them.” He was then commanded to bring the throne of Phraotes, and when Apollonius had seated himself thereon they continued their conversation. Iarchas told him to ask what he wished, for he had come to men who knew all things. Apollonius asked if they knew themselves, for he believed that they, like the Greeks, held knowledge of self to be difficult. But Iarchus answered with an unexpected turning: “We know all things, because first of all we know ourselves; for no one of us can approach this wisdom without first attaining knowledge of self.”

Apollonius asked further, what they held themselves to be?

“Gods,” answered Iarchas.

“And wherefore?”

“Because we are good men.”

Apollonius found so much wisdom in this saying that he made use of it in his speech of defence before the Emperor Domitian.

They talked about the soul and reincarnation, and Iarchas told him that the truth was “as Pythagoras taught you, and as we taught the Egyptians.” They spoke about the previous incarnation of Apollonius as steersman of an Egyptian ship, in which capacity he had refrained from following the inducements held out by pirates to let his vessel come into their hands.

Concerning this Iarchas said that refraining from unrighteousness did not constitute righteousness.

The King came to visit the Brahmins and a wonderful feast was prepared for him; everything came of itself: Pythian tripods, and automatic attendants of black bronze, the earth spread out herbs softer than beds to recline on, delicate viands appeared in orderly succession, etc. The accounts of these phenomena occasioned great remark during the subsequent career of Apollonius, and people would persist in mixing them up with the teachings of the master just as to-day they inextricably confound Madame Blavatsky’s famous cup and saucer with Theosophy. But we are told that Apollonius did not concern himself with phenomena; when he saw these wonderful things he did not ask how they were done, nor to be taught to do them, but he contented himself with admiring them. And we are also told that the marvelous things he did were not accomplished through ceremonial magic, but through the perfection of his wisdom.

Damis was subsequently allowed to come to the Brahmins and when he asked about the composition of the world and the four elements they replied that there were five—the fifth being ether, which was to be regarded as the primal source of the gods.

“For everything that breathes the air is mortal; that which drinks the ether is immortal and divine,” said Iarchas. He also said that the world was to be regarded as a living being of both sexes, having a more ardent love for itself than that of one person to another, being united and bound to itself. Damis learnt much from his intercourse with the Brahmins, but he wrote that at the secret discourses Apollonius was alone with Iarchas, and from there originated the four books written by the former. Iarchas, said Damis, gave Apollonius seven rings bearing the names of the seven planets, and Apollonius wore them one after the other according to the name of the day of the week.

The foregoing is an incomplete account of the remarkable journey and experience of Apollonius, as is necessitated by the limits of a brief article. Many passages of deep wisdom have had to be passed over, and many remarkable things are told, hard to understand, but which, there is reason to believe, have an occult significance. S. B.

TEACHINGS OF THE MASTER.

RECORDED BY ONE OF THE AUTHORS OF “MAN: FRAGMENTS OF FORGOTTEN HISTORY.”

(_Copyrighted._)

The master walked beside the river at evening-time. In the instant that his signal was recognized he walked no longer alone. By his side appeared one—as a little child clinging close to his garments. The master said—“When you have obtained mastery over the senses then you will no longer totter in your step or falter in your flight. Realize the divine atma within you. Realize it!” he repeated, and then raising his hand slowly upward the stature of the child lengthened until a man’s proportions were outlined. Only this form could hold the expanded soul. Disenthralled the soul perceived a world with every pulsation and in every faculty there was absolute harmony. This was divine. This is man’s rightful condition into which only the Mahatmas have fully come; but to which every one is heir. The Mahatma teaches with the thought unexpressed, but formulated in his own mind and sent with sudden power, into yours. It strikes with resounding force against the spirit’s prison house. In great agony the pupil cried out: “Master! Master! redeem me from this state with your great power.” The Master answering said: “Burst by concentration of spiritual energy the bonds that bind you.” No pen can describe the force of the Master’s thought. For the instant it seemed possible; a moment’s hesitation to make the effort through mortal fear, and the supreme moment was passed. The Master looked sadly upon his suffering disciple and then was alone again.

The latter had gone back to try again through duty—if need be through death.

THE LESSON.

The pupil goes to the Master without conditions. He goes, but not to return. The illusions of matter are dispelled for him and thenceforth he is a stranger in the world of actions, even though he should be in it again.

Fiery is the furnace of probation, and great is the danger when the neophyte has reached the “states of exaltation.” About each advance step wait the enemies of the spirit—to overthrow its sovereignty and hurl it back to the plane of matter. These enemies live in matter and are persuaded that their existence is confined to it—hence their determination to keep matter from a knowledge of spirit. In darkness and sin is their safety, for they are children of these conditions and will cease to exist when the lamp that is lighted from within is turned upon the world.

Temptations are in the way of those who would _demand_ much without _deserving_ even a little. So soon as the student comes in contact with the occult he encounters on the threshold the demons who loiter by—the demons of worldliness, inconstancy, suspicion and faint-heartedness.

The student should find in his own intuitions all the proof needed of the existence on this earth of the Wisdom teachers. Behind the screen of the senses reposes the soul of man—an unfathomable factor in the Universe—as unknown to its possessor as to its observers. Intuition is its only avenue of communication, and the language it speaks is known only to him who understands arcane knowledge or occultism.

When the Master has initiated his pupil he puts the seal of the mysteries upon his lips and locks them even against the chance of weakness or indiscretion.

It is the sense of personal isolation that brings on death; genuine philanthropy puts the individual _en rapport_ with the _Divine Spirit_ and thus gives him the eternal life. The Divine Spirit being all-pervading, those who put themselves _en rapport_ with it, necessarily put themselves _en rapport_ with all other entities in the same _rapport_. Hence, the Mahatmas are necessarily in constant magnetic relation with those who succeed in extricating themselves from the lower animal nature. It is by this means that the Mahatmas must first be known.

Until the Master chooses you to come to Him be with humanity, and unselfishly work for its progress and advancement. This alone can bring true satisfaction.

What is a Mahatma? Is it His physical body? No; for that must perish sooner or later—though it can be preserved through what is to us an endless age. A Mahatma is one who lives in His higher individuality, and to know Him truly, He must be known through the individuality in which He is centered.

Knowledge increases in proportion to its use—that is, the more we teach the more we learn. Therefore, seeker after Truth, with the faith of a little child and the _will_ of a Initiate give of your store to him who hath not wherewithal to comfort him on his journey. A whisper of the divine mystery into the ear of a weary wayfarer frees you from the stain of many evil deeds done in your migrations through matter. Philosophy can never be learned through phenomena. Try to break through the desire for it. Occult students the world over have been warned by their teachers that it is a habit which grows with gratification. It is better to abandon the study than to risk the dangers of black magic.

What is Self? Only a passing guest, whose concerns are all like a mirage of the great desert. Man is the victim of his surroundings while he lives in the atmosphere of society. The Mahatma may be willing to befriend such as he has an interest in, and yet be helpless to do so. The _will of the neophyte_, also, must be the magnet which alone can compel a Mahatma’s notice. He follows his attractions as the needle does the poles. Will and Purity—these are the qualities which open the arcane to the presence of an adept—mere enthusiastic regard has no effect.

Feeble souls content themselves with wishes; great ones have _wills_.

In every man lie concealed the germs of faculties that are never unfolded on earth, and which have no reference to this state of knowledge.

No man can judge another, save by the measure of his own understanding: do not injure your own chance for growth by condemning in others the possession of faculties not known to yourself.

Thought runs swifter than the electric fluid; every bright aspiration sparkles and attracts the attention of the distant, but ever-watchful Master.

“Lay your burden upon the Lord”—that is, put your reliance in the Higher Self. Use the body as a means of strengthening the connection with the spirit and opening the road for its descents.

Slay Ambition: it is a deadly and cowardly foe, whose power over you is augmented by the approbation of others.

It is Karma that sends you into this world—to which you come alone—that leaves you alone in it and which takes you out of it alone. The law of Karma is the law of the conservation of energy on the moral and spiritual planes of nature.

The body is the mind’s portrait. The artist seeing its inharmonies regrets his failure, but knows not how to improve upon it. This is the spirit’s work, which, accomplished, leaves the outward a reflection of the indwelling Soul.

The manna that feeds the spirit is hidden from sight. The universal spirit supplies it.

Duty is the River that flows through life. Its tide is silvery to those who are on it, but threatening to those who approach it seldom.

Seek to recover your soul. It is the hidden treasure lost in the caverns of sense. Its recovery is redemption from many rebirths.

The vain and the arrogant demand our pity—the weak and erring our forbearance—the indifferent our sympathy—and the wise, alone, our admiration.

You have learned of Krishna that death is better than the performance of another’s duty. In persevering in the erroneous idea that we were put here to do the duties of others, woes have resulted that follow one through many lives.

Your perception of the inner self is clearer than the vision of the natural eye.

Earnestly regard the plane upon which you seek truth, do not expect to secure soul knowledge through the avenues of the senses.

Karma is like the vine that gathers strength through uninterrupted years, and which fastens its tendrils so closely that it is as strong as the structure to which it adheres. There is no way to destroy its power except by the separation of the parts, these parts renew themselves in other forms of life, but the structure is freed when its root is destroyed.

Evil thoughts corrode the character. Only the spirit has power over character to purify it.

We carry the accumulated results of many lives from one to another. This is the clue to the perfect fairness of nature. The apparent injustice of all differences of well-being are explained by the fact that we have known former states of existence. Every spiritual effort now made will tell not only now, but in the next incarnation as well.

The clue to many of the great mysteries of life is to be found in reincarnation; it is the only possible solution of the enigmas of existence.

The rule of the Mahatma is to approach every one where there exists even only the slightest glimmer of the true Light within him. None are left to perish who desire to be succored.

We write in every aspiration for truth, in thought and deed by day, and in soul-struggles by night, the story of our desire for spiritual development. Upon the pages of the Book of Karma are written the minutest particulars of individual efforts: when the feeble will is strong enough to prevent further births in this world, which is the spirit’s dream life, we shall find in Real existence all the chapters that we have written in all our transitions. Only then will we be able to read the whole book through and know the nature of the long journey out of spirit through matter and back again to the All.

The conflict of intuition against intellect has covered mankind in the crumbling ruin of despair. Man will never surrender himself to be the permanent vehicle of any set of ideas unless it completely satisfies the whole of his nature; the union of intellect and intuition only will end the conflict.

Take what you can of the teachings, and in developing devotion keep before you your example—THE TEACHER.

THE HERMETIC PHILOSOPHY.

[_Concluded from the July Number._]

“The music of the spheres” is not a mere figure of speech, but an actuality.

The Soul of the World has its central Sun whose life throbs pulsate throughout immensity. If we study the phenomena and conditions of either crystallization or organization we shall find that every atom in the vast universe is set to music. There is the pean of life, and the dirge of death, the major and the minor key. The rythm is the same whether in the ebb or flow of life, but the serried columns march in opposite directions. The Unity lies back of all phenomena in the infinite ocean, the universal solvent, as the crystal lies latent, potential, unmanifested, in the solution of salt. So all things exist potentially in the ether. The real form of everything is perfect, essential, divine. Only the effigy appears with ebb and flow; with swell and cadence like martial music. Only in the Garden of the Gods can the perfect flower and fruit appear. There is but one approximation to perfect form to be apprehended by mortals—the Sphere—and even this is ideal or geometrical, not actual. The dimensions of space pertain to objects: objects exist in time, and the essence of time is motion.[153] Imagine the intelligence of man posited in an ocean of Ether, a thinking principle, without form or extension, and the fallacy of space as generally conceived becomes manifest, and disappears. Matter, space, time, and motion, these pertain to outwardly manifested existence. Read backward the genesis of crystal, plant, animal or man, and one plan, one basis is discovered in all.

“_Out from the shore of the great unknown_” come trooping these effigies of diviner being, these shapes of diviner forms. In the beginning was the Word, the Fiat has gone forth. Listen O! man to the music of Bath Col the voice of thine own soul. Adonai speaks. If thou art _conscious_, His voice is _conscience_. It is the memory of the voice of God in fields elysian, thy former divine abode. Thou mayest involve in thy life on earth thine Augoeides, “being of light,” a “gleaming brightness.” This is thy holy mission, the meaning of thy human shape, thy manly powers, thy subtle intellect, thy holy intuitions. These are but the seed of larger life, the bird of promise. The unfolded flower shall be thy highest aspiration, thy holiest wish, and its ripened fruit shall bear thee to the garden of the gods, with knowledge and power as thy servants. Ask but thine own soul, counsel with thy better self, and if thou findest not within the silence the answering voice, then return to thy wallowing in the mire, and the husks which the swine do eat, rather than to thy _father’s house_ which thou hast made, and will henceforth continue to make a den of thieves, at best, a whited sepulchre.

Now let us read the Tablet of Hermes, bearing in mind the fact that man is an epitome of the universe, thus actually or potentially containing all that is, and if he knows how to read and to unfold his own nature, powers and possibilities, he may read thereby the universe, unfold its laws, comprehend its plan, and if he be master of himself, thus revealed to his understanding, his powers shall be co-extensive with knowledge. He shall possess the MASTERS’ WORD.

This tablet is printed in full in September _Path_ at p. 167.

The reader is referred to _Isis Unveiled_ for explanation of the Azoth to which, on the physical plane, the tablet refers,[154] and I might say in passing, that those who complain that the Brothers closely guard occult secrets, will do well, even at this late day, to _read Isis Unveiled_. There are several matters contained in those two volumes which the careless reader, and complaining “theosophist” has possibly overlooked. In fact there is less concealment in all occult matters than the ignorant and time-serving suppose. There can be no better safe-guards to Royal Secrets, than ignorance and defective vision, for which defects there is no surgery or remedy outside ourselves.

“God saith, Let the man endued with a _mind_, mark, consider, and _know himself well_. * * And before they give up their bodies to the death of them, they hate their senses, knowing their works and operations.

“Rather I, that am the mind itself, will not suffer the operations or works, which belong to the body, to be finished and brought to perfection in them, but being the _Porter_ and _Doorkeeper_ I will shut up the entrances of evil, and cut off the thoughtful desires of filthy works.

“But to the foolish, and evil, and wicked, and envious, and covetous, and profane, I am far off, giving place to the revenging demon * *

“For the sleep of the body is the sober watchfulness of the mind, and the shutting of my eyes, the true sight, and my _silence_ great with child; and full of good, and the pronouncing of my words the blossoms and fruits of good things.[155]

“Wherefore we must be bold to say that _an earthly man is a mortal god, and that the heavenly God is an immortal Man_[156].”

Compare with this the following from the writings of Plato:

“He who has not even a knowledge of common things, is a brute among men; he who has an accurate knowledge of human concerns alone, is a man among brutes; but he who knows all that can be known by intelligent inquiry is a god among men.”

In these brief and imperfect outlines enough has been given to show the thoughtful student, the agreement of the Hermetic doctrines with the teachings of Theosophy, indeed, any real progress in the comprehension of the one, may be taken as a key to the other. These, together with the teachings of the Kabala, are but different forms of the _Secret Doctrine_; none of them are to be fully apprehended by the intellect alone; but only when the mind is _illuminated_ by the light of understanding, and the process by which this illumination is to be achieved, through diligent inquiry, unselfish work, and repression of the senses, appetites and passion, has been often pointed out, and is found repeated and reiterated in all these writings. If any, therefore, are disposed to complain that they are left to grope in darkness, they have no one to blame but themselves. To the conscientious student, the constant wonder is at the richness of the feast spread out on every hand.

Like a beautiful landscape to the blind, or music to the deaf, are the pages of wisdom to the ignorant and selfish. Eyes have they but they see not, ears have they but they hear not, and so long as they are joined to their idols they may as well be let alone. But to the earnest disciple, to the true seeker of _The Path_ these are the everlasting verities: let them run and not be weary, walk and not faint, seek, and they shall _surely find_, desire, and they shall attain, knock, and the door of knowledge shall open, obey, and they shall in turn command, labor, and they shall obtain rest.

“Rest is not quitting
The busy career,
Rest is the fitting
Of self to one’s sphere.
’Tis the brook’s motion,
Clear, without strife,
Fleeting to ocean
After this life.
’Tis living and serving
The highest and best,
’Tis _onward unswerving_,
And this is true rest.”
B.

TEA TABLE TALK.

THOUGHT TRANSFERENCE AND DREAMS.

Have you ever noticed the swiftness of thought transference in cases where the thinker is not consciously projecting his thought to another mind? The writer had lately a notable instance of this. I was seated at the breakfast table, thinking over an order from THE PATH which had come the night before. It was an order for “1000 words on dreams, etc.” and not being such stuff as dreams are made of, I pondered intently albeit silently:—“Where the deuce am I to get any authentic dreams?”

“_Mr. Julius, do you like dreams?_”

So spoke a clear young voice at my elbow. It was the voice of Sue. I am not qualified to judge whether Sue is a child or a girl. She is, however, an embodiment of that young America who rules these United States from Atlantic coast to Pacific wave, and although a bachelor, I respect her accordingly. Sue represents my possible fate.

“_Dreams!_” I stammered. “What do you know about dreams?”

“Me? Why I have ‘em. Lots! But only the horrid kind, you know.”

I venture to ask, most respectfully, what she calls “the horrid kind.”

“The kind you can’t remember, so’s to tell ‘em and scare the girls. All mixed up, you see.” Here Sue snaps down the lid of the maple syrup cruet with an air which indicates that the subject is closed. But I venture on. I fear Sue a trifle less than I do my Editor and his demand for contracted copy.

“What made you think of dreams just now, Sue. if you please?”

“Oh! I don’t know. They just came spang into my head. Perhaps you were thinking about them.”

“Why, my child! You do not mean to say that you believe in thought transference!”

“What’s that? Some nonsense! What I mean is that when I’m thinkin’ ‘bout somethin’, an ‘I don’t want the other girls to talk about it, I put it out of my head, quick,—(another hot cake, please,) so they won’t get it into their heads too. They always do, unless. Understand?”

I did indeed. “Verily out of the mouths of babes and sucklings proceed the words of wisdom.”

This to myself of course. What I said aloud was merely, “I should like to hear a real good dream this minute, a true one.”

Sue gives her head that capable toss. “Why didn’t you ask me? You people always think children don’t know anything. Guess you’ve changed your mind since you were a child. Anyhow, Mrs. D. was tellin’ it t’ Sister an’ some ladies, and it gives your blood a lovely curdle.”

Here Sue settled herself in her chair and gave herself up with gusto to the joy of curdling my blood. Making careful inquiry afterward, I found true, in all its details, the dream which I now give to my readers.

Mrs. D. was at her country place. She dreamed one night that she rose, and walking to her window looked out upon the familiar scene just then lit by the moon. To her surprise she noticed persons walking two by two across the lawn towards her; then more people, many of whom she knew. As she watched this procession, there came finally a hearse driven by a boy. He stopped the ghastly vehicle under her window, and raising a scarred face on which the moonbeams played, he called out; “_Are you ready?_” Mrs. D. shrieked and awoke, to find herself in bed and the sport of a dream, but telling it afterwards to her family she remarked; “If ever I were to see that boy, I should know him by the awful scars on his face.”

Some time afterward this lady was standing in a hotel corridor, waiting for the lift. As it rose slowly into view, she was attracted by the head of the boy running it: “Where have I seen that head?” was her thought, and so puzzling, she delayed to step into the waiting lift. Just as she moved forward and entered, the boy turned his face towards her saying: “_Are you ready?_” and she saw again those great scars, and across her inner vision moved that slow funereal scene. Sickened, startled, she felt an impulse of escape, and profited by the stoppage of the lift at the next floor to get off, instead of continuing to a higher floor, as she had proposed. She paused a few moments to recover herself, and to reason with herself as well, when suddenly a horrible crash was heard; then a _dead silence_; afterward the murmur of excited voices. The machinery had broken, the lift had fallen to the ground floor, and every person in it had been killed. As I thought over this strange story, the decided young voice streamed on: “Do you know, Mr. Julius, they were discussing it at dinner, and I heard some quite stylish people say they believed it was God Himself warning her. Fancy! They weren’t church people of course.”

Humanity is divided by Sue into two classes. Class 1. Members of The Protestant Episcopal Church. Class 2. Heathen. She finds this very convenient. So, I doubt not, do many older persons.

“And what do you think it was, my child?”

“Me? Oh, well! I just think it was her soul, somehow, Mr. Julius! Why do you stare at me like that? I do believe you know something about it! Nobody will ever tell me. Put down your coffee cup, its spilling all over your beard, and tell me straight off all you know about our souls.”

But here the Skye terrier comes bouncing in, and offers himself for dissection instead. Nevertheless, I know a few people, (and I fancy THE PATH knows scores more) who expect you to tell between the roast and the relevé, all that is known about the soul. Go instead to the children, question their fresh instincts, their curious methods, their habitual impulses and freaks, above all, their _esprit de corps_, and what you learn about occultism from these still plastic minds will surprise you. It has me! JULIUS.

* * * * *

A REMARKABLE OCCURRENCE.

This story was told me by my step-father about an uncle of his.

The uncle was large, broad-shouldered, loved fun, and yet had strange pre-occupied ways. He was fond of playing strange tricks upon the little ones, and was known by them all as: “the—queer uncle.”

Indeed he did not confine his experiments wholly to the small folks.

One evening he came into the sitting-room where his sister was, his face pale, with great drops of perspiration upon it, and his whole body shaking as with ague. She asked him what the matter was, and then said she was glad if he who had been frightening other people all his life, was really frightened himself. It was sometime before he could speak. At last he said he would tell her what had happened as well as he could.

He went into the woods and found a large tree (Beech, I think) standing alone.

Having tied his handkerchief around it, he placed his back against the tree and took so many paces in a straight line away from it. Then without looking towards the tree he walked three times around it—keeping the circle as nearly as possible. The night was very calm with a beautiful full moon.

After he had been round it once, there appeared to be no change. The second time the wind began to blow, and before he had completed the third circuit, the moon was overcast and the wind blew a gale. When he had reached the point, for the third time, from which he first started, he turned and faced the tree. Soon the wind ceased to blow, and the moon shone clear. Then, coming in an opposite direction, he saw a young lady approaching the tree.

She walked directly to it, untied the handkerchief and brought it to him and then disappeared on the spot. Upon concluding his narrative he said if ever he should meet that girl he should know her. The moonlight fell upon her face so that each feature was distinctly visible.

Six months later business called him to another town. While waiting in the parlor of the Hotel, before being called to dinner, the lady he had seen in the forest walked into the room.

Sometime after he obtained an introduction, and eventually became engaged. One day while discussing different matters, he told her of his singular experience in the woods.

“Why” said she “at that very time I had a most singular feeling, and fainted.” Her mother was appealed to and corroborated the fact. She said she was unconscious for such a length of time they thought her dead.

The day of the month and the hour corresponded exactly with the time the lady untied the handkerchief and brought it to him in the forest. F. C.

REVIEWS AND NOTES.

THE THEOSOPHIST for October is a notably good number of that admirable magazine. Madame Blavatsky contributes the leading article, “Ancient Magic in Modern Science,” the reading of which makes us eager for the publication of her “Secret Doctrine,” the first volume of which, we learn, will soon be ready for publication.

Mohini M. Chatterji contributes a short article on “Mother Ganga,” and his strong tale, “Sowing and Reaping,” is concluded.

Maurice Fredal writes of Apollonius of Tyana, anent Mr. Tredwell’s valuable book on the Master. It is a “coincidence” that the October numbers of both _The Theosophist_ and THE PATH should contain articles on Apollonius, the two complementing each other. It has been said that the teachings of Apollonius will have much to do in the new religion which is destined to become the leading faith of the world.

Col. Olcott has a highly interesting article on “Phantom Pictures in the Astral Light,” in which the various traditions of “The Flying Dutchman” are given prominence, and mention is made of a phantom ship seen from the man-of war which carried the two sons of the Prince of Wales on their voyage around the world.

Two articles of this issue are contributed from Chicago—a thoughtful essay on “Theosophy and Theosophists” by M. M. Phelon, and “A World-Old Story Still Unlearned,” by M. L. Brainard, the Secretary of the Chicago Branch; an allegory that will take, and repay, much pains to discover its true significance. “Some Hypnotic Experiments” is a valuable scientific article, and Miss L. S. Cook’s ideas “On Prayer” will probably meet approval among all Theosophists, who object only to the common forms of prayer, such as those designed to be “heard of men” like the prayers offered up in churches, and also the requests of people for divine favors which they have done nothing to merit.

The Unpublished Writings of Eliphas Levy, a mine of occult information, are continued, and an article on Raj Yoga will be appreciated by students of Indian philosophy.

MADAME BLAVATSKY: INCIDENTS IN HER LIFE. Edited by A. P. Sinnett. (_London, 1886._) Price, $3.00. These memoirs are of absorbing interest, containing as they do authentic narratives written by the relatives and friends of Madame Blavatsky. They are divided into ten chapters, beginning with her childhood and ending with the present time when she rests in sickness in Germany, and bristle with stories of the most extraordinary character. Read in connection with the first article in the present number of this magazine, they become of greater interest. At page 257 Mr. Sinnett says she was not able to foresee the annoyances in the future. But we think she could see those quite clearly, and therein lay one of her constant trials: that she might see those troubles to come and yet refrain from trying to avert them. Inquirers can purchase the book through THE PATH.

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ANNOUNCEMENT.

_We beg to announce that with this date we sever our partnership._ THE PATH _henceforth will be the exclusive property and under the sole management of Mr. William Q. Judge_. WILLIAM Q. JUDGE, _New York, Dec. 1, 1886._ ARTHUR H. GEBHARD.

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“There is a living creature in heaven which by day has “Truth” upon its forehead, by which the angels know it is day; but in the evening it has “Faith” on its forehead, whereby the angels know that night is near.”—_From the Kabbalistic book, Kitzur-Sh’lh, fol. 42, col. 2._

OM!

FOOTNOTES:

[147] Bagavad-Gita.

[148] Milton.

[149] Bible.

[150] Light of Asia.

[151] Browning.

[152] _Bri-Up._ 1. Adh., 4 Brah., 7.

[153] ‘We take no notice of time save by its loss’, _i. e._ its passage or motion.

[154] _Isis Unveiled_, vol. I. p. 507, _et seq._

[155] Pymander, p. 33, _et seq._, edition of 1650.

[156] IV Book, p. 60.

AUM

But there is another invisible eternal existence, higher, deeper, innermost; not like this life of sense, escaping sight, unchanging. This endures when all created things have passed away. This is the highest walk and very supreme abode.—_Bagavad-Gita_, ch. 8.

Hear the secret of the wise. Be not anxious for subsistence; it is provided by the maker. When the child is born the mother’s breasts flow with milk. He who hath clothed the birds with their bright plumage will also feed thee.—_Hitapodesa._

THE PATH.

VOL. I. JANUARY, 1887. NO. 10.

_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.

The subject of my paper is “_The Elementals, the Elementary Spirits, and the relation between them and human beings_.”

I will endeavor to give an outline of some of the teachings of the occult science relative to these beings, their relationship to the universal powers and to us, and our power over them.

In the general statement I shall probably not be able to say anything new to students of the occult forces of nature, except it be in the illustrations I shall bring forth from what I consider new sources, from Leibnitz’s Monadology, namely:

In Leibnitz’s Monads, I think we may see the very substance of the astral sphere, in which the elementary spirits “wrap themselves,” according to a statement in the Kabbala. We may even see more, we may even look upon them as the Elementals themselves.

If Leibnitz’s Monads may be considered not only as Elementals, but also the very substance of the astral sphere, and if it be so, that according to the Zohar, “the spirits, when they come down clothe themselves with air, or wrap themselves in elements,” then it becomes a subject of the greatest importance to us how or by what means we may influence the astral sphere, or in other words, it becomes very important by _what kind of Monads_ we are surrounded.

As a help to the proper consideration of this momentous question, I shall offer some information regarding the natural auras or objective spheres, that surround us, and also some historic facts regarding the use of aromatic vapors, odors, &c.

Having come so far with my paper, I shall say a few words about our power over the elementals “clothed with air and wrapped in elements,” by defining the power of _Mind_ and by describing those—almost unknown—small nerve centres of the human hand, called _the Pacinian corpuscles_.

I shall only stop to define these two tools, the _head_ and the _hand_, and leave out, for the present, the third of the human trinity, the _heart_.

Having defined the power of mind and the hand, I shall come to a close with a few suggestions as to the use of these powers regarding the subject under consideration.

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_Elementary Spirits_ are defined in “Isis Unveiled” to be “the disembodied _souls_. The depraved souls have at some time prior to death separated from themselves their divine spirits, and so lost their chance for immortality. Eliphas Levi and some other Kabbalists make little distinction between elementary spirits who have been men, and those beings which people the elements, and are the blind forces of nature.”

The points to mark in this definition are these: (1) Elementary Spirits are disembodied _souls_; (2) they are disembodied souls of _the good_, and (3) of _the depraved_, _i. e._, of those, in whom the higher principles have never been developed, nor even born into light. They are the _shades_ of those who, by their sins and moral misery, have closed the most interior principles of the constitution of man, and having closed the door against them, have no part in life, but sooner or later become dissolved and disintegrated in the surrounding elements.

In the manifestations common among Spiritualists, these Elementary Spirits play the most prominent parts. The Elementals do not. We shall concern ourselves mainly with the Elementals.

_Elementals_ are defined in “Isis Unveiled” as “the creatures _evolved_ in the four kingdoms of earth, air, fire, and water, and called by the Kabbalists gnomes, sylphs, salamanders, and undines. They may be termed the forces of nature, and will either operate effects as the servile agents of general law, or may be employed by the disembodied spirits—whether pure or impure—and by living adepts of magic and sorcery, to produce desired phenomenal results. _Such beings never become men._”

They are in popular mythology and folktales called by a great many names, peris, fauns, elves, brownies, nixies, &c., &c.

They are not disembodied human spirits, but distinct Creations. They have their homes in the astral sphere but are found commonly on earth.

The definition already given from “Isis Unveiled” I will amplify by a few lines I have extracted and translated from the various works of Paracelsus:

“All elements have a soul and are living. The inhabitants of the elements are named _Saganes_ (Saganae), _i. e._, elements. They are not inferior to men; they differ from men by having no immortal soul. They are the powers of Nature, _i. e._, _they are the ones who do that which is usually ascribed to Nature_. We may call them beings, but they are not of Adam’s kin. They eat and drink such substances as in their element serve for eating and drinking. They are clothed, they marry and multiply themselves. They can not be incarcerated, and die like the animals, having no soul.”

“They know all that is going on, and do often reveal it to men, who are able to converse with them. But they are very unreliable, and some are very treacherous. They like children and simple minded persons the best. They avoid drunken and beastly men. They reveal more of their nature to the simple minded and innocent ones than to the learned and arrogant ones. They are rather simple minded themselves.”

“There are more women among them than men, and a congregation of women is called a Venus-mount. The fable told about Tannhauser is no mere tale, it is true.”

Thus far, we have, perhaps, no difficulty in following Paracelsus, but when we read further into his revelations, our common sense fails to comprehend the mysteries laid open. Yet, I will say for myself, that though I can not comprehend it, I can readily apprehend such a state of things as that described in the following words:

“They can come to us and mix with our society. They can bear us children; but such children do not belong to them, _they belong to us_. We may bring these elemental wives to us by faith, pure thinking and our image-making powers. When they enter our sphere of existence and copulate with us, they appear, on account of their strange manners, like gods.”

“Those that live in the water are called Nymphs or Undines, those in the air Sylphs, those of the earth Pygmies or Gnomes, those of the fire Salamanders. Nymphs or Undines look much like human beings, the others differ more or less.”

“It is particularly the Undines or Nymphs that unite with men. When an Undine marries a man, both she and her child become souls.”

From the Kabbala we can draw many statements corroborating the testimony of Paracelsus. In fact all the most valuable teachings we possess, relative to Elementals, as far _as they are printed and given to the public_, are derived from the Kabbala. According to it all activity, all events, in History and in Nature, are in the hands of spirits, either Elementals or Elementary. We find them as ministering everywhere, from the Zodiac down to the smallest worm. We find them mentioned by name, those of the sphere of the Shechina as well as those presiding over the four elements.

In _Jalkut Chadash_ it is stated: “There is not a thing in the world, not the least herb, over which is not set a spirit.”

The Kabbalistic work _Berith Menucha_ (by Abraham, a son of Isaac, a Jew from Granada), their names are given:

The spirit that presides over fire is named _Jehuel_, and under him range seven other spirits. Prince _Michael_ is set over water, and under him rule seven other spirits. _Jechiel_ rules over the wild animals and these rule under him. _Anpiel_ rules over the birds and two princes rule beside him. _Hariel_ controls the cattle and besides him three spirits. _Samniel_ rules the creatures of earth and water and _Mesannahel_ the worms. _Deliel_ together with three princes command the fishes; _Ruchiel_ and three others, the winds; _Gabriel_, the thunder; _Nariel_, the hailstorm; _Maktuniel_, the rocks and _Alpiel_ the fruitful trees, while _Saroel_, the unfruitful. _Sandolfon_ governs men.

These names are important, as you know, for they are the key to the respective powers of each of these spirits.

As stated in “Isis Unveiled,” Eliphas Levi and other Kabbalists make no or very little distinction between Elementals and Elementary Spirits. This cannot be right by Levi to do. There are essential differences. The _Elementals never become men, nor were they ever men_. The Elementary spirits as defined by Levi resemble very much such spirits as those we are familiar with in ordinary spiritism. I shall in this paper only give them a passing notice and speak about the Elementals mainly.

From the definition already given, it is evident that the Elementals exist in a great variety of forms, some are mere forces of nature, pure abstract beings; others have some kind of body, at least, when we speak of gnomes, sylphs, undines, &c., we represent them in figures more or less human.

In the Kabbala and other Jewish secret books and traditions, the Elementals are represented as a middle race of beings, which, by a general name, the Jews called _Schedim_ (the male Ruchin and the female Lilin). They are really the lowest and the dregs of the spiritual orders. They are divided into four classes: (1) Those of Fire; these cannot be seen with the eye; they mean to do good, and often help men. They understand the Thora and have communion with the angelic world. They are masters of many of nature’s secrets.

It was these beings which Solomon employed, according to Mohammedan traditions, in erecting the temple. We are told,[157] that “he obliged the male genii to erect various public buildings, among others also, the temple. The female genii he obliged to cook, to bake, to wash, to weave, to spin, to carry water, and to perform other domestic labors. The stuffs they produced Solomon distributed among the poor.”

Much curious information can be had from these Mohammedan traditions. Solomon, we are told, once asked an Elemental, who appeared to him in the form of a fish, as to how many there were of that kind, and received the following reply: “There are of my species alone, seventy thousand kinds, the least of which is so large that thou would appear in its body like a grain of sand in the wilderness.”

We are further told, that Solomon, by means of a certain stone, “had dominion over the kingdom of spirits, which is much greater than that of man and beasts, and fills up the whole space between the earth and heaven.” Part of these spirits believe in the only God, but others are unbelieving. Some adore the fire; others the sun; others, again, the different stars; and many of them even water. The first continually hover round the pious, to preserve them from evil and sin; but the latter seek in every possible manner to torment and to seduce them, which they do the more easily, since they render themselves invisible, or assume any form they please. Solomon desired to see the genii in their original form. An angel rushed like a column of fire through the air, and soon returned with a host of demons and genii, whose appalling appearance filled Solomon, spite of his dominion over them, with horror. He had no idea that there were such misshapen and frightful beings in the world. He saw human heads on the necks of horses, with asses’ feet; the wings of eagles on the dromedary’s back; and the horns of the gazelle on the head of the peacock. Astonished at this singular union, he prayed the angel to explain it to him: “This is the consequence,” replied the angel, “of their wicked lives and their shameless intercourse with men, beasts and birds; for their desires know no bounds; and the more they multiply, the more they degenerate.”

(2) The second group consists of those of Fire and Air; they are lower in order than the former, those of Fire, but they are good and wise. They are also invisible. They inhabit, like the former, the upper regions.

(3) The third group consists of those of Fire, Air and Water, they are sometimes visible to our senses.

(4) The fourth class is also made of Fire, Air and Water, but have besides an element of Earth in their constitution. They may be fully seen by human eyes.

This class and those of the third are of a wicked disposition and deceive men, and are glad to do us harm. They have no moral sense at all. Some of them live in the waters, some in the mountains and deserts, and some in filthy places. Some of them are hideous to look upon, and are said to be met with even in open daylight.

The two first classes mentioned stand bodily next to men and are very dangerous. They possess extraordinary powers, standing, as they do, between the visible and the invisible worlds. They have some knowledge of the future and are particularly wise in regard to natural things. Some of these have in the time past been worshipped as gods and national deities. The Kabbala is quite emphatic in warnings against them, saying that they are untrustworthy because “their natural affinities are towards the lower realms of existence, rather than the higher.”

All these elementals, whatever class they belong to are subject to dissolution. _Their lives are not centred on an eternal principle._ They die—and that is the end of them.

It is also worthy of notice that there is a close parallel between the teachings of the Kabbala on this point with that of the _Vishnu Purana_ regarding the composition of the descending order of emanations. According to the Kabbala, as we have just heard, the Elementals of the first order were pure Fire, those of the next were Fire plus Air, those of the next Fire, Air, and Water, while those of the lowest order consisted of Fire, Air, Water plus Earth. Each of them as they live on a lower plane add a new element to their constitution. The same law is found in the groupings of the elements according to the Vishnu Purana. The purest one is Ether and has only one property, sound. The next is Air which to sound adds touch; the next is Fire, which to sound and touch adds colour; the next is Water, which to the three former adds a fourth, taste; the last is _Earth_, which to all the former adds smell, thus possessing five properties.

The harmony in the teachings of these two authorities, resting as they do on so different a basis is an additional argument for the truths of their teachings on the main subject.