Chapter II: Front Matter (2)

_Trance_ here means only one of the various states known as cataleptic or somnambulic, but certainly neither Turya nor Sushupti. In such a trance state very few of the mysteries of “this life,” or even of the state of trance itself, could be unveiled. The so-called Seer can “enjoy” as harmlessly and as uselessly as a boy who idly swims in the lagoon, where he gains no knowledge and may end his sport in death. Even so is the one who swims, cuts capers, in the astral light, and becomes lost in something strange which surpasses all his comprehension. The difference between such a Seer and the ordinary sensualist, is, that the first indulges both his astral and physical senses to excess, while the latter his physical senses only. These occultists fancy that they have removed their interest from _self_, when in reality they have only enlarged the limits of experience and desire, and transferred their interest to the things which concern their larger span of life.[13]

Invoking a Guru’s blessings on your own higher nature for the purpose of sustaining you in this trance state, is as blasphemous and reprehensible an act of assisting descent, and conversion of higher into lower energies, as to invoke your Guru to help you in excessive wine drinking; for the astral world is also material. To be able to solve the mysteries of any consciousness whatever, even of the lowest physical, while in trance, is as vain a boast of the hunters for such a state, as that of physiologists or mesmerists. While you are in trance state, if you are not ethical enough in your nature, you will be tempted and forced, by your powerful lower elements, to pry into the secrets of your neighbors, and then, on returning to your normal state, to slander them. The surest way to draw down your higher nature into the miry abyss of your physical and astral world, and thus to animalize yourself, is to go into trance or to aspire for clairvoyance.

“And thou, (Guru) left me looking upward through the veil,
To gaze into thy goal and follow thee!”

These lines are highly presumptuous. It is impossible, even for a very high Hierophant, in _any of his states whatever_, to gaze into his Guru’s goal;[14] his subjective consciousness can but _barely_ come up to the level of the normal or objective consciousness of his Guru. It is only during the initiation that the initiated sees not only his own immediate goal, but also Nirvana, which of course includes his Guru’s goal also; but after the ceremony is over he recollects only his own immediate goal for his next “class,” but nothing beyond that.[15] This is what is meant by the God Jehovah saying to Moses: “And I will take away mine hand and Thou shalt see my back, but my face shall not be seen.” And in the Rig Veda it is said:[16] “Dark is the path of Thee, who art bright; the light is before Thee.”

Mr. Hellon opens his poem with a quotation from _Zanoni_: “Man’s first initiation is in trance; in dreams commence all human knowledge, in dreams he hovers over measureless space, the first faint bridge between spirit and spirit—this world and the world beyond.”

As this is a passage often quoted approvingly, and recognized as containing no misconceptions, I may be permitted to pass a few remarks, first, upon its intrinsic merits, and secondly, on Lytton himself and his Zanoni. I shall not speak of the rage which prevails among mystical writers, for quoting without understanding what they quote.

In _Swapna_ state man gets human, unreliable knowledge, while divine knowledge begins to come in Sushupti state. Lytton has here thrown a gilded globule of erroneous ideas to mislead the unworthy and inquisitive mysticism hunters, who unconsciously price the globule. It is not too much to say that such statements in these days, instead of aiding us to discover the true path, but give rise to numberless patent remedies for the evils of life, remedies which can never accomplish a cure. Man-made edifices called true Raja Yoga,[17] evolved in trance, arise confronting each other, conflicting with each other, and out of harmony in themselves. Then not only endless disputation arises, but also bigotry, while the devoted and innocent seekers after truth are misled, and scientific, intelligent, competent men, are scared away from any attempt to examine the claims of the true science. As soon as some one sided objective truth is discovered by a Mesmer, a defender of ancient Yoga Vidya,[18] blows a trumpet crying out, “Yoga is self mesmerization, mesmerism is _the key_ to it, and animal magnetism develops spirituality and is itself spirit, God, Atman,” deluding himself with the idea that he is assisting humanity and the cause of truth, unconscious of the fact that he is thus only degrading Yoga Vidya. The ignorant medium contends that her “control” is divine. There seems to be little difference between the claims of these two classes of dupes, and the materialist who sets up a protoplasm in the place of God. Among the innumerable hosts of desecrated terms are _Trance_, _Yoga_, _Turya_, _initiation_, &c. It is therefore no wonder that Lytton, in a novel, has desecrated it and misapplied it to a mere semi-cataleptic state. I, for one prefer, always to limit the term _Initiation_ to its true sense, viz., those sacred ceremonies in which alone “Isis is unveiled.”

Man’s first initiation is _not_ in trance, as Lytton means. Trance is an artificial, waking, somnambulistic state, in which one can learn nothing at all about the real nature of the elements of our physical consciousness, and much less any of any other. None of Lytton’s admirers seems to have thought that he was chaffing at occultism, although he believed in it, and was not anxious to throw pearls before swine. Such a hierophant as Mejnour—not Lytton himself—could not have mistaken the tomfoolery of somnambulism for even the first steps in Raja Yoga. This can be seen from the way in which Lytton gives out absolutely erroneous ideas about occultism, while at the same time he shows a knowledge which he could not have, did he believe himself in his own chaffing. It is pretty well recognized that he at last failed, after some progress in occultism as a high accepted disciple. His Glyndon might be Lytton, and Glyndon’s sister Lady Lytton. The hieroglyphics of a book given him to decipher, and which he brought out as Zanoni, must be allegorical. The book is really the master’s ideas which the pupil’s highest consciousness endeavors to read. But they were only the mere commonplaces of the master’s mind. The profane and the cowardly always say that the master descends to the plane of the pupil. Such can never happen. And precipitation of messages from the master is only possible when the pupil’s highest ethical and intuitive faculties reach the level of the master’s normal and objective state. In Zanoni, this is veiled by the assertion that he had to _read_ the hieroglyphics—they did not _speak_ to him. And he confesses in the preface that he is by no means sure that he has correctly deciphered them. “Enthusiasm,” he says, “is when that part of the soul which is above intellect, soars up to the Gods, and there derives the inspiration.” Errors will therefore be due to wilful misstatements or to his difficulty in reading the cipher.

“In dreams I see a world so fair,
That life would love to linger there;
And pass from this to that bright sphere.
In dreams ecstatic, pure and free,
Strange forms my inward senses see,
While hands mysterious welcome me.”

Such indefinite descriptions are worse than useless. The inward senses are psychic senses, and their perceiving strange forms and mere appearances in the astral world is not useful or instructive. Forms and appearances in the astral light are legion, and take their shape not only from the seer’s mind unknown to himself, but are also in many cases, reflections for other people’s minds.

“Oh, why should mine be ever less
And light ineffable bless
Thee, in thy starry loneliness,”

seems to be utterly unethical. Here the seer is in the first place jealous of the light possessed by his guru, or he is grasping in the dark, ignorant even of the _rationale_ of himself being in lower states than his guru. However, Mr. Hellon has not erred about the existence of such a feeling. It does and should exist in the trance and dreaming state. In our ordinary waking state, attachments, desires, &c., are the very life of our physical senses, and in the same way the emotional energies manifest themselves on the astral plane in order to feed and fatten the seer’s astral senses, sustaining them during his trance state. Unless thus animated, his astral nature would come to rest.

No proof is therefore needed for the proposition that any state which is sustained by desires and passions cannot be regarded as anything more than as a means for developing one part of the animal nature. Van Helmont is of the same opinion as Mr. Hellon.[19] We cannot, therefore, for a moment believe that in such a state the “I” of that state is _Atman_.[20] It is only the false “I”; the vehicle for the real one. It is _Ahankára_—lower self, or individuality of the waking state, for even in trance state, the lower sixth principle plays no greater part and develops no more than in the wakeful state. The change is only in the field of action: from the waking one to the astral plane, the physical one remaining more or less at rest. Were it otherwise, we would find somnambules day by day exhibiting increase of intellect, whereas this does not occur.

Suppose that we induce the trance state in an illiterate man. He can then read from the astral counterpart of Herbert Spencer or Patanjali’s books as many pages as we desire, or even the unpublished ideas of Spencer; but he can never make a comparison between the two systems, unless that has already been done by some other mind in no matter what language. Nor can any somnambule analyze and describe the complicated machinery of the astral faculties, much less of the emotional ones, or of the fifth principle. For in order to be analyzed they must be at rest so that the higher self may carry on the analysis. So when Mr. Hellon says:

“A trance steals o’er my spirit now,”

he is undoubtedly wrong, as Atman, or spirit, cannot go into a trance. When a lower plane energy ascends to a higher plane it becomes silent there for a while until by contact with the denizens of its new home its powers are animated. The somnambulic state has two conditions, (a) waking, which is psycho-physiological or astro-physical; (b) sleeping, which is psychical. In these two the trance steals partly or completely only over the physical consciousness and senses.

“And from my forehead peers the sight,” etc.

This, with much that follows, is pure imagination or misconception. As for instance, “floating from sphere to sphere.” In this state the seer is confined to but one sphere—the astral or psycho-physiological—no higher one can he even comprehend.

Speaking of the period when the sixth sense shall be developed, he says:

“No mystery then her sons shall find,
Within the compass of mankind;
The one shall read the other’s mind.”

In this the seer shows even a want of theoretical knowledge of the period spoken of. He has madly rushed into the astral world without a knowledge of the philosophy of the mystics. Even though the twelfth sense were developed—let alone the physical sixth—it shall ever remain as difficult as it is now, for people to read one another’s mind. Such is the mystery of Manas.[21] He is evidently deluded by seeing the apparent triumphs during a transitional period of a race’s mental development, of those minds abnormally developed which are able to look into the minds of others; and yet they do that only partially. If one with a highly developed sixth principle were to indulge for only six times in reading other’s minds, he would surely drain that development down to fatten the mind and desires. Moreover, Mr. Hellon’s seer seems to be totally unaware of the fact that the object of developing higher faculties is not to peer into the minds of others, and that the economy of the occult world gives an important privilege to the mystic, in that the pages of his life and _manas_ shall be carefully locked up against inquisitive prowlers, the key safely deposited with his guru, who never lends it to any one else. If with the occult world the laws of nature are so strict, how much more should they be with people in general. Otherwise, nothing would be safe. The sixth sense would then be as delusive and a curse to the ignorant as sight and learning are now. Nor shall this sixth sense man be “perfect.” Truth for him shall be as difficult to attain through his “sense,” as it is now. The horizon shall have only widened, and what we are now acquiring as truth will have passed into history, into literature, into axiom. “Sense” is always nothing else than a channel for desire to flow through and torment ourselves and others.

The whole poem is misleading, especially such expressions as: “His spirit views the world’s turmoil; behold his body feed the soil.—A sixth sense race borne ages since, to God’s own zone.” Our higher self—Atman—can never “view the world’s turmoil,” nor behold the body. For supposing that it did view the body or the world’s turmoil, it would be attracted to them, descending to the physical plane, where it would be converted more or less into physical nature. And the elevation of a sixth sense race unphilosophically supposes the raising up of that sense, which certainly has only to do with our physical nature, at most our astro-physical nature, to the sphere of God or Atman.

By merely training the psychical powers true progress is not gained, but only the enjoyment of those powers; a sort of alcohol on the astral plane, which results in unfavorable Karma. The true path to divine wisdom is in performing our duty unselfishly in the station in which we are placed, for thereby we convert lower nature into higher, following Dharma—our whole duty. MURDHNA JOTI.

THE NATURE AND OFFICE OF BUDDHA’S RELIGION.

_From a dissertation by the Rt. Rev. H. Sumangala, High Priest of Adam’s Peak, Ceylon._[22]

What must a religion chiefly reveal? A religion, as such, must for the most part propound what is not generally seen and felt in the nature of sentient beings. It must also proclaim “the ways and means” by which the good of the world is attained. These _teachings_ are essential to a religion or it would, at best, become only a system of philosophy or a science of nature. We find these two essentials fully treated in the religion of Buddha.

Buddha says:[23] “The world has mounted on the passions and is suspended therefrom—that is, the thoughts of men are hanging down from the lusts and other evils. The whole world is encompassed by decay; and Death overwhelms us all, (consumption and decay ever slowly but steadily creep in and eat into each and everything in existence, and it is here likened to something like land encircled by sea). Nature has subjected us to birth, decay and death, _and the deeds of our past lives are covered by the terrors of death from our view_, although the time of their action is not very far removed from our present state of existence. Hence it is that we do not view the scenes of our past births. Human life before it arrives at its final destiny, is ever inseparable from Jâti, Jarâ, Marana, etc., (birth, infirmities, death, etc.). As we are at present we are in sorrow and pain, and we have not yet obtained the highest object of our being. It behooves us, therefore, to exert ourselves everytime and by all means to attain to our _summum ultimum_, and we have to use and practice ‘the ways and means’ shown in religion in earnestness and integrity.”

Now what are they as set forth in Buddhism? “The man who is ever fully in the observance of the precepts of morality; who sees and understands things well and truly; who has perfect and serene command over his thoughts; and who has his mind fixed well in proper contemplation. I say, that such a man alone will safely pass over the dreadful torrent of metempsychosis, which is indeed hard to be gone over safely and without meeting with great obstacles and difficulties.”

The way to holiness of being, to destruction of sorrows, pain and sufferings, and to the path to Nirvana and to its attainment, is, the starting of memory, on the body, on sensation, on mind and on the true doctrines, largely discoursed on by the Lord Gautama Buddha. “Men are sanctified by their deeds, their learning, their religious behavior, their morals, and by leading a holy life; _they do not become holy by race or wealth_.”[24]

Buddha has opened up to us a supreme path for sanctification; described in detail in many verses of His _Dharmá_.[25] He says: “Oh Bhikkus! what is the holy path which ought to be walked over to destroy pain and sorrows? It is the _ariya_ path, consisting of eight members or component parts, which are: Right Seeing or correct belief; right Thinking; right Words; right Actions; right Living; right Exertions; right Recollecting; and right Composing of Mind—_the practice of Yoga_.”

Of all the paths this, the eight membered one, is the Supremest; of the Truths, the fourfold one is the highest; of all classes of knowledge, that of Nirvana is the most excellent, and of all bipeds Buddha is the highest and most supremely exalted and enlightened.

I. Right seeing is the correct and full comprehension of the four facts or divisions, which are: Sorrows, the origin of sorrows, the destruction of sorrows, and the ways and means to be used for that destruction. Now this Right seeing may be viewed in two ways, (1) _worldly_, (2) _over-worldly_, or above the worldly way. The first is understanding, while still we have not overcome our lusts, passions and desires, the effects of good and bad actions, and that such acts alone brought about the effects; the second is brought about by destroying lust, anger, &c., and rightly comprehending what are known as the “four supreme verities.”

II. Right Thinking includes, pondering on the abandoning of all merely worldly happiness, bad desires, anger, &c., and the cherishing of thoughts to live separated from them all; loathing to take life, and the continued mental exercise of the determination not to hurt a sentient being.

III. Right Speech avoids lying, slandering, uttering rough or vulgar words, and vain babbling or empty talk.

IV. Right Actions is, sanctifying the body by refraining from killing, stealing, enjoying unlawful sexual intercourse, &c.

V. Right Living is, obtaining a livelihood by being worthily employed, supporting one’s self.

VI. Right Exertion is, to labor willingly and earnestly to prevent evil thoughts _from arising in the mind_, nipping even the buds of such thoughts already sprung, and by nourishing good thoughts and by creating morally virtuous ideas when heart and mind are vacant and empty of them.

VII. The seventh is the four above mentioned—in possession.

VIII. The last member includes the four _dhyánas_. _Sammá Samádhi_, or Right Meditation, is the last member of the Supreme Path. In religion _Samádhis_ are of various natures, but now we will confine ourselves to one particular _Samádhi_.

It is that state of mind in which dispersed thoughts are brought together and concentrated on one particular object. The chief feature is composure of the mind, and its essential characteristic is the restriction of thoughts from dispersion. Stability aids its sustentation and undisturbed happiness is its natural result.

The primary stage of this state of mind is known as Upachára Samádhi,[26] the second, or advanced stage, as Uppaná Samádhi.[27]

It is also divided into two classes. _Lokiya_[28] which any one may enter into; and _Lokuttara_,[29] which can be entered into only by those who are free from worldly desires. The first is a preliminary step to the attainment of the second. For the first, the devotee must give himself up to devotion in the manner prescribed in 3d, 4th and 5th angas of the _Arya_ astangikamarga chatuparisuddhi silas, and then free himself from the ten worldly troubles, which arise: from building houses; connections with family; excessive gains; the duties of a teacher; from manual work; journeys for another or for one’s own gain; sickness of teacher, pupils and parents; bodily sufferings; constant study, and worldly power and its loss. Being free from these he must then be acquainted with the systematic process of meditation, instructed by a friend or an eminent preceptor.

Meditation is of two classes. First, that wherein the devotee exercises universal love of mankind, reflects that death is close at hand, and that the human body being liable to decay is not to be regarded with consideration. The second is that which applies to a man according to his moral nature.[30] These are forty in number. Taking one let us see how meditation should be practised.

Man’s moral nature is divided into six classes: Sensuous, irascible, ignorant, faithful, discreet, reflective. The first three are evil, and the last three good qualities. If in any man’s nature an evil and virtue combine, that which predominates will influence his moral character. The process of meditation, then, is to be decided by the preceptor according to the tendency of the moral character as thus influenced.[31] The devotee then seeks retirement resigned to Buddha.

A PROPHECY ABOUT THEOSOPHY.

There are alleged to exist in India certain Sibylline books called _Nadigrandhams_. As the name indicates, they are compilations of astrological statements or predictions, and are supposed to contain actual prophecies fitting into the lives of inquirers as well as into the history of a village. They resemble the Sibylline books of Rome, which prophesied, it is said, for over two hundred years, all the important events in the affairs of the Eternal City.

In May, 1885, Col. H. S. Olcott, President of the Theosophical Society, hearing of some of these books in Madras, had an interview at the headquarters with the astrologer who possessed them, in the presence of two witnesses.

In reporting the predictions in the May article[32] he left certain blanks saying that he would speak regarding it in twelve months, and that the unpublished portion concerned the welfare of the society. The prophecy was:

“The society is now, April 3, 1885, passing through a dark cycle, which began August 24, 1884; it will last nine months and sixteen days more, making seventeen months for the whole period. By the end of fourteen months next following the seventeen dark months, the society will have increased threefold in power and strength, and some who have joined it and worked for its advancement, shall attain gnyanam.[33] The society will live and survive its founders for many years, becoming a lasting power for good; it will survive the fall of governments. And you (H. S. O.) will live from this hour, twenty-eight years, five months, six days, fourteen hours, and on your death the society will have 156 principal branches, not counting minor ones, with 50,000 enrolled members; before that, many branches will rise and expire, and many members come and go.”

At the time the society was founded in 1875, the editor of this journal was present in New York when the proposed name was discussed, and it was prophesied after the selection had been made, that the organization was destined to accomplish a great work, far beyond the ideas of those present. Since then many members have followed the example of Buddha’s proud disciples and deserted the cause—others have remained.

In Paris, in 1884, the Coulomb scandal had not exploded, but warnings of it were heard. One night in the Rue Notre Dame des Champs, an astrologer consulted a _nadigrandham_ for a reply to queries as to what was brewing. The reply was:[34] “A conspiracy; but all will be suddenly discovered, and will come to nothing.” Such was the result as to the discovery and for the balance of the later prophecy let time disclose.

“The desire of the pious shall be accomplished.”

REVIEWS AND NOTES.

APOLLONIUS OF TYANA.[35]—This volume is the result of a gage thrown down by a well known Brooklyn clergyman, who some few years ago said that he “challenged any one to produce anything which rises to the sublimity of the miracles of ‘the Blessed Redeemer,’ or the simplicity of his life, or to produce from the dust of eighteen centuries, a record of the life, sayings and doings of any personage so well attested, and by so many reputable witnesses, as is that of our Savior in the account of Matthew.” When we reflect upon the well known fact that the writings of the alleged time of Jesus, contain no reference to him, and that every precept of morality ascribed to him, can be found abundantly through the well attested and written sayings of his predecessors, and upon the grave doubts clustering about the same Matthew gospel, we are not surprised to find that Mr. Tredwell has succeeded in fully meeting the challenge. But no one ever suspected the “Brooklyn clergyman” of being in earnest or of expecting any reply. The book before us is replete with information, and especially in its bibliographical references. Our only regret is that the author has altogether put aside the so-called miracles of Apollonius. We would like to see, in treating the subject, those occurrences taken account of, not as miracles, but as actual incidents, the result of natural forces, and not subject to chance, nor being a proof of claims to divinity. In the preface he well says, that error courts investigation and is nearly always the prelude to the discovery of truth, but, “Falsehood seeks exemption from every scientific régime, and recoils from the light and scrutiny of investigation, and postulates its own canon, setting up a claim to miraculous interposition; such is revelation.” And further on he quotes the celebrated Moody, who said: “It is not only every man’s privilege, but every man’s duty to make _honest_ inquiry into the truth of the gospel; but should we conclude that it is not true, _then we will surely be damned_.” This book, and that of John Henry Newman, D. D., on the same subject, with Rev. Edward Berwick’s translation of the great philosopher’s life by Philostrates, should be in the library of every student, for comparison, if for nothing else.[36] A great deal of time and careful study have been devoted to the preparation of this book, from a love of the subject, which increased so fast as the author proceeded, and grew so strong, that he says he entirely forgot the clergyman who stirred him up to the task. We are sorry that lack of space prevents us from going further into this valuable work.

THE SECRET DOCTRINE.—Madame H. P. Blavatsky is now engaged upon this work, in Germany, where she went last year for her health. The subject is interesting, and the result of the author’s endeavors will mark an era. It will not only be an amplification and explanation of _Isis Unveiled_, but will contain mines of further information. There will be in it verbatim passages from the Book of Dgyan and Limri of Tsong-ka-po, and old commentaries, to which hitherto, access has not been possible, and great attention will be paid to the doctrine of Human Evolution, to Divine or White Magic, and Human or Black Magic. The portion in which the subject of the Divine Hermaphrodite is considered, should be of absorbing interest. It will be divided in four parts: Archaic, Ancient, Mediæval and Modern, presenting the complete sequences of the development of Occultism and Magic in their religious and anti-religious aspects.

BIBLE MYTHS, AND THEIR PARALLELS IN OTHER RELIGIONS.—J. W. Bouton, New York; Royal 8vo., 600 pages.—This book should be in the hands of all students. It is clearly the result of years of patient and plodding research made over a vast field of reading. By an overwhelming amount of evidence, the author proves that that which is miraculous, found in the New Testament, cannot be of Christian origin, nor can anything of the same kind found in the Old Testament be of Hebrew origin, the conclusion being irresistible, that if the Christian Bibles are of Divine origin, so must also be all the other and older books which contain these parallels. Orthodoxy has passed this work over in silence, leaving the people still in their ignorance. One clerical paper said that those whose theological opinions or faith was not settled should avoid the book. Truth-seekers, however, cannot afford to avoid it.

WHAT IS THEOSOPHY?—By a fellow of the Theosophical Society. Cupples, Upham & Co., Boston, 1886.—This little book has just come out of the press, and is very attractively dressed. The sheets, all loose, have been merely placed between covers, which are tightly bound with cords of the same color as the covers. It is dedicated by the author to a son whose inquiring mind daily asked his father and mother, “What is Theosophy?” The result is good, and we are sure that this unpretentious little waif will do much toward aiding the cause; for when mothers and fathers all over the land see that there are families in which Theosophy is preached and practised, as this book evidences, they will feel attracted to it. The author rightly says, that “Theosophy means God’s wisdom.” The principal Aryan doctrines of use to the west, are adverted to, such as Karma, Reincarnation, Devachan, and Nirvana. One of the exalted beings referred to by the author has said, “that it is quite probable that the sons of Theosophists will become Theosophists.” Such is undoubtedly the case, and if the parents of other children will follow the example to be found in the family of our author, by inquiring into and trying to practise real Theosophy, teaching it to their children, instead of sneering at phenomena which never were claimed to be Theosophy, the great Day will soon dawn when our race may prepare to take a higher place. This book is written in an easy, pleasant style. On page 17 we find: “In a small apple seed there lies the harvest of many summers, and in the human soul there lie the possibilities of hundreds of lives.” True, and more true, that there may be tens of thousands of lives in the human soul. Natural arguments thus addressed to children produce great effects in their minds and life, and as from children grow the men, we ought to see to it that our own theories are right before we permit the youthful ones to drift with a prevailing current, and when we are really convinced of our own it should be inculcated.

THEOSOPHICAL ACTIVITIES.

THE ROCHESTER BRANCH.—This is the elder brother in America. It was formed in 1882, by Mr. W. B. Shelley and Mrs. J. W. Cables, who had been engaged with several friends, before that, in studying the problems presented to thinking minds in life and death. The coincidence is rather curious between the first Theosophical Branch starting in Rochester and the first sounding there so many years ago of the spiritualistic rappings.

A great deal has been done by this Branch. They have constantly studied _The Theosophist_, and many people have, so to say, made pilgrimages there to become members of the Society.

Here was started the first distinctively American Theosophical paper. It is called _The Occult Word_, and appears monthly.

We believe the Branch meets in Mrs. Cables’ house, at 40 Ambrose street, where inquirers in that section should address her, as she is willing to answer all. We would also suggest that correspondents enclose return postage, which is in the majority of cases ignored or forgotten.

* * * * *

THE ARYAN THEOSOPHICAL SOCIETY OF NEW YORK.—This Branch was formed with the idea of cementing together the New York members taken into the Parent Society while Col. Olcott and Madame Blavatsky were here, but it was found that a good many had merely joined under the impression that it was a new kind of spiritualism, and then had retired. But some staunch ones remaining, the Branch has grown gradually. Every now and then it holds meetings, to which a great many are admitted who are not members.

Bro. Gopal Vinayak Joshee, of Bombay, now travelling here, delivered an address on Theosophy in India and America, and on the same evening Bro. Judge explained the object, drift and method of Theosophy, and also read a paper on Jacob Böhme.

In March, Bro. A. Gebhard delivered a short lecture on “The Ideals of Richard Wagner, as they bear on Theosophy.” Several visitors from Boston attended, and a general discussion on ancient myths in the light of Theosophical ideas was held.

On March 25th, Mr. C. H. A. Bjerregaard, of the Astor Library, gave an address on Historic Cycles, but we then were so near going to press that we cannot give its substance.

The Branch is actively engaged in spreading Theosophical literature, and now has requests for books from all parts of the U. S. It has reprinted Mrs. Sinnett’s “Purpose of Theosophy” very cheap in form, but well done, and has other reprints in mind. At present, meetings are held in a private house of a member, but other permanent quarters will soon be obtained. All inquiries should be addressed to the Secretary, box 2,659, New York City.

* * * * *

THE PIONEER THEOSOPHICAL SOCIETY OF ST. LOUIS, was formed in 1884, by the efforts of Brother Elliott B. Page, who is also Secretary of the American Board of Control. It is pursuing its way quietly and surely, and has sent out some members to other parts of the United States, whose influence will further spread the cause of Universal Brotherhood. Brother Page’s address is 301 South Main Street, St. Louis, Mo.

* * * * *

CINCINNATI.—A branch is ready here, and no doubt will be very active.

* * * * *

THE CHICAGO BRANCH was founded the 27th of November, 1885, Stanley B. Sexton, President, No. 2 Park Row, Dr. W. Phelon, Corresponding Secretary, 629 W. Fulton.

Meetings are held every Sunday at 2 P. M. All the fellows except the President are a little over a year old in Theosophy. The President became an F. T. S. in 1879. One of the members is Rev. Mr. Hoisington, the blind lecturer on Egypt, who is one of our most earnest workers, and has been a Theosophist for many years.

We are all working with heart and soul for the spread of Theosophy.

* * * * *

THE BRANCH IN MALDEN, Massachusetts, originated in the spring of 1885, with a few persons who casually discovered that they had mutually had an interest in Theosophy. Informal meetings were held to discuss Theosophical subjects, and were conducted in this way without organization until December 27, when a formal organization was affected under the customary provisional charter from the American Board of Control. The name chosen was the Malden Branch, Theosophical Society. At the organization valuable assistance was rendered by Brothers Arthur H. Gebhard of New York, and Hollis B. Page and Charles R. Kendall of Boston. Two open meetings were held the past winter, at which addresses were made by Brothers William Q. Judge and Arthur H. Gebhard, respectively, and considerable outside interest was awakened. The members have devoted themselves chiefly to the spiritual, moral and philosophical aspects of the subject, and have laid little stress upon the phenomenal, and have discouraged marvel-seekers from membership. The President is Sylvester Baxter, and Frank S. Collins is Secretary.

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THE SOCIETY’S EXTENT may be understood by the number and ramification of its branches, of which in India there are 106; in Europe, 7; in the United States, 9; in Australia, 1; and the West Indies, 1.

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BOSTON has a Branch of the Society also. In various intellectual circles in the city there is much discussion of Theosophical literature, and in general, of the subject. Notwithstanding recent malicious attacks on our harmless and studious Brotherhood, the current of truth flowing through the Society’s channels makes itself felt in Boston.

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THE AMERICAN BOARD OF CONTROL.—The general and routine work of the Society in America, is under the jurisdiction of the _Board of Control_, of which the President is Prof. Elliott Coues, Washington, D. C., and the Secretary, Elliott B. Page, 301 South Main Street, St. Louis, Mo.

A resolution has been passed by this Board, which is binding on all members, that no publication shall be issued as a Theosophical one, without previous consent obtained from the officers of the Board. This is wise, as it will tend to prevent unauthorized declarations of so-called Theosophical doctrine from being laid at the door of the Society. All members, therefore, intending to make publication, should address the Secretary of the Board.

* * * * *

The Word and the verses at the head of this text, contain the verbal exposition of the symbol on the cover, which is, in one aspect, the radiating of the Great All. He who knows this is fortunate and will learn to pronounce the syllable

AUM!

FOOTNOTES:

[1] Khandogya Upanishad, 1st Khanda. See Vol. 1, _Sacred Books of the East_. Müller.

[2] Hymn of Praise to Brahm.

[3] St. John. C. I, v. 1.

[4] See _Bagavad-Gita_.

[5] _Mundaka Upanishad_, II, Kh. 2. (Müller’s Tr.)

[6] See _Theosophist_, Vol. III, p. 177.

[7] See _Esoteric Buddhism_ for the sevenfold classification adopted by many Theosophists.

[8] _Zanoni_, Book IV, Chapter 2.

[9] _Patanjali’s Yoga Aphorisms_, 30 & 31, Part I.

[10] The following from the _Kaushitaki Upanishad_, (see Max Muller’s translation, and also that published in the Bibliotheka Indica, with Sankaracharya’s commentary—Cowell’s tran.) may be of interest to students. “Agatasatru to him: Bàlàki, where did this person here sleep? Where was he? Whence did he come back? Bàlàki did not know. And Agatasatru said to him: ‘Where this person here slept, where he was, whence he thus came back, is this: The arteries of the heart called Hita extend from the heart of the person towards the surrounding body. Small as a hair divided a thousand times, they stand, full of a thin fluid of various colors, white, black, yellow, red. In these the person is when sleeping, he sees no dream (Sushupti). Then he becomes one with that prâna (breath) alone.’” (Elsewhere the number of these arteries is said to be 101.) “And as a razor might be fitted in a razor case, or as fire in the fire place, even thus this conscious self enters into the self of the body, to the very hair and nails; he is the master of all, and eats with and enjoys with them. So long as Indra did not understand that self, the Asuras (lower principles in man) conquered him. When he understood it, he conquered the Asuras, and obtained the pre-eminence among all gods. And thus also he who knows this obtains pre-eminence, sovereignty, supremacy.” And in the _Khandogya Upanishad_, VI Prap. 8, Kh. 1: “When the man sleeps here, my dear son, he becomes united with the True—in Sushupti sleep—he is gone to his own self. Therefore they say, he sleeps (Swapita), because he is gone (apita) to his own (sva).” And in _Prasna Up_ II, 1, “There are 101 arteries from the heart; one of them penetrates the crown of the head; moving upwards by it man reaches the immortal; the others serve for departing in different directions.” [ED.]

[11] This opens up an intensely interesting and highly important subject, which cannot be here treated of, but which will be in future papers. Meanwhile, Theosophists can exercise their intuition in respect to it. |ED.

[12] _Guru_, a spiritual teacher.

[13] Vide _Light on the Path_, Rule 1, note, part 1.

[14] There is one exceptional case where the Guru’s goal is seen, and then the Guru has to die, for there can be no two _equals_.

[15] There is no contradiction between this and the preceding paragraph where it is said “To see the Guru’s goal is impossible.” During the initiation ceremony, there is no separateness between those engaged in it. They all become one whole, and therefore, even the High Hierophant, while engaged in an initiation, is no more his separate self, but is only a part of the whole, of which the candidate is also a part, and then, for the time being, having as much power and knowledge as the very highest present. [ED.]

[16] Rig Veda, IV, VII, 9.

[17] Divine science.

[18] “The knowledge of Yoga, which is, joining with your higher self.”

[19] See _Zanoni_, Book IV, c. iii.

[20] Highest soul.

[21] Fifth principle.

[22] See Vol. 1, _Theosophist_.

[23] Taubaya uddito lókó; jaráya pari vârato: Maccuna pihito loko; Dukkhe Loko patitthito.

[24] Kammam vijjà dhammóca; Silam jivita muttamam; Etena maccá sujjhanti: Na-gottêna dhanenavá.

[25] Code of laws.

[26] Restraining thoughts from being dispersed.

[27] Effecting complete reconciliation and composure of mind.

[28] Worldly.

[29] Superhuman.

[30] This means the particular kind which each man, because of heredity, education and class, exercises. It is also known as using the path pertaining to the Lodge or Ray, to which the one meditating, belongs.—[ED.]

[31] See Bagavad-Gita, c. 14.—[ED.]

[32] See No. 68 (May, 1886) _Theosophist_.

[33] _Gnyanam_ is translated “higher knowledge,” which does not merely mean acquirement of greater so-called mortal or ordinary knowledge, but that kind of knowledge which is only attained by rising to higher spiritual planes, and which transcends the highest of ordinary knowledge of the greatest literati or scientist.

[34] This was written then to various persons in Paris, London, New York, and India.

[35] By D. M. Tredwell. Published by Fred Tredwell, 78 Nassau St., New York, 1886.

[36] _The Life of Apollonius_, &c., Hist. of Chr. Church, Vol. I, p. 348. _The Life of Apollonius, of Tyana_, by Philostrates, tr. by Rev. Edward Berwick, Ireland (1809).

AUM

The departure of the soul atom from the bosom of Divinity, is a radiation from the life of the great All, who expends his strength in order that he may grow again and live by its return. God thereby acquires a new vital force provided by all the transformations that the soul atom has undergone. Its return is the final reward. Such is the secret of the evolution of the great Being and of the Supreme Soul.—_Book of Pitris._

The soul is the assemblage of the Gods. The universe rests in the Supreme Soul. It is the soul that accomplishes the series of acts emanating from animate beings. So the man who recognizes the Supreme Soul as present in his own soul, understands that it is his duty to be kind and true to all, and the most fortunate destiny that he could have desired is that of being finally absorbed in Brahma.—_Manu._, V. 12.

THE PATH.

VOL. I. MAY, 1886. NO. 2.

_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.

STUDIES IN THE UPANISHADS.

[BY A STUDENT.]

Many American theosophists are asking, “What are the Upanishads?” They are a portion of the ancient Aryan literature which this journal has set itself to help lay before theosophists of America, to the end that whatever in them is good and true may be brought out. As Max Muller says, hitherto the Upanishads have not received at the hands of Sanskrit and oriental scholars, that treatment which in the eyes of philosophers and theologians they seem so fully to deserve. He also calls them “ancient theosophic treatises” and declares that his real love for Sanskrit literature was first kindled by them.[37] They have received no treatment at all in the United States, because they are almost absolutely unknown in the original tongue in this country, and in translations, have been but little studied here. Europe and America differ in this, that while in England and Germany nearly all such study is confined to the book-worm or the theologian, here there is such a general diffusion of pretty fair education in the people, that the study of these books, as translated, may be made popular, a thing which in Europe is perhaps impossible.

Muller returned to the study of the Upanishads after a period of thirty years, during which he had devoted himself to the hymns and Brahmanas of the Vedas, and found his interest in them undiminished. As for the period of these treatises, he says that has been fixed _provisionally_, at about 800 B. C.

The word means “secret charm,” “philosophical doctrine;” and more strictly, “to sit down near.” Hindu theologians say the Upanishads belong to revealed religion in opposition to that which is traditional. In the opinion of our friend Muller, to whom all western students must ever remain grateful no matter how much they may disagree with his views as to the Vedas being the lispings of baby man, “the earliest of these philosophical treatises will always maintain a place in the literature of the world, among the most astounding productions of the human mind in any age and in any country.”[38]

Professor Weber placed the number of Upanishads at 235[39]; in 1865 Muller put them at 149, and others added to that number, so that even to-day the actual figures are not known. Indeed it is held by several Orientalists, that before they assumed their present form, a large mass of traditional Upanishads must have existed.

The meaning of the word which ought to be borne most in mind is, “secret knowledge, or true knowledge” although there may be a Upanishad or secret knowledge, which is false.

In the Chandogya Upanishad (I, 1,) after describing the deeper meaning of OM, it is said that the sacrifice which a man performs with knowledge, with faith, and with the Upanishad, _i. e._ with an understanding of the secret charm, or underlying principles and effects, is more powerful than when with faith, the only knowledge possessed is of the rites themselves, their origin and regularity. The sacrifice referred to is, not alone the one offered on the altar in the temple, but that daily sacrifice which every breath and every thought, brings about in ourselves.

THE MUNDAKA UPANISHAD.

This is in the _Atharva Veda_. Although it has the form of a mantra, it is not to be used in the sacrifices, as its sole object is to teach the highest knowledge, the knowledge of Brahman, which cannot be obtained by either worship or sacrifices. Offerings to the Gods, in no matter what mode or church, restraining of the breath, penances, or cultivation of the psychic senses, will not lead to the true knowledge. Yet some works have to be performed, and many persons require works, sacrifices and penances as stepping stones to a higher life. In the progress of these works and sacrificial performances, errors are gradually discovered by the individual himself. He can then remove them. So the Hindu commentators have explained the title of this Upanishad as the “shaving” one. That is, it cuts off the errors of the mind like a razor. It is said by European scholars that the title has not yet been explained. This may be quite correct for them, but it is very certain the Hindu explanation appears to the Hindu mind to be a very good one. Let us proceed.

FIRST MUNDAKA.

This means, first shaving, or beginning of the process for removing error. It may be considered as a division equivalent to “first title,” after which follow the lesser divisions, as: _First Khanda_.

“1. Brahma was the first of the Devas, the maker of the universe, the preserver of the world. He told the knowledge of Brahman, the foundation of all knowledge, to his eldest son Atharva.”

Here at once should be noted, that although in Hindu theology we find Brahma, Vishnu and Siva, as the creator, preserver and destroyer, forming the Trinity, the Upanishad now before us—for cutting away error—has not such a division. It says Brahma is first, also the maker and the preserver. Even knowledge that is true for certain stages of development becomes error when we rise up into the higher planes and desire to know the true. Similarly we find Buddha in his congregation teaching his disciples by means of the “three vehicles,” but when he had raised them to the higher plane, he informed them that these vehicles might be discarded and _sat_ or truth be approached through one vehicle.

The knowledge here spoken of is Brahman knowledge which is the supreme vehicle.

“2. Whatever Brahma told Atharvan that knowledge Atharvan told to Angir, he told it to Satyavaha Bharadvaga, and he in succession told it to Angiras.

“3. Saunaka, the great householder, approached Angiras respectfully and asked ‘Sir, what is that through which if it is known, everything else becomes known?’

“4. He said to him: ‘Two kinds of knowledge must be known, this is what all who know Brahman tell us, the higher and the lower knowledge.

“5. ‘The lower knowledge is the Rig-Veda, Yajur-Veda, Sama-Veda, Atharva-Veda Phonetics, Ceremonial, Grammar, Etymology, Metre and Astronomy; but the higher knowledge is that by which the Indestructible (Brahma) is apprehended.

“6. ‘That which cannot be seen nor seized, which has no origin and is without qualities, no eyes nor ears, no hands nor feet, the eternal, the all pervading, infinitesimal, that which is imperishable, that is what is regarded by the wise as the source of all beings.

“7. ‘As the spider sends forth and draws in its thread, as plants grow on the earth, as from every man hairs spring forth on the head and the body, thus does everything arise here from the Indestructible.

“8. ‘The Brahman swells by means of meditation; hence is produced matter; from matter mind, breath and intellect, the seven worlds, and from the works performed by men in the worlds, the eternal effects, rewards and punishment of works.

“9. ‘From Him who perceives all and who knows all, whose meditation consists of knowledge, from that highest Brahman is born that other Hiranyagarbha—name, form, and matter.’”

This Khanda unfolds broadly the whole philosophy. The following ones go into particulars. It is very easy here to see that the imperishable doctrine could not be communicated directly by the Great Brahma to man, but it has to be filtered down through various channels. The communicator of it to mortals, however, would be regarded by his finite auditors as a god. The same method is observable in the _Bagavad-Gita_ (ch. IV) where Krishna says to Arjuna that “this never failing doctrine I formerly taught unto Vivaswat and he to Manu, who told it to Ikswaku, succeeding whom came the Rajarshis who studied it.” Manu is regarded as of a wholly Divine nature although not the Great Brahm.

Now, when Angiras, as detailed in the Upanishad, had received this higher knowledge, he was approached by a great householder, by name Saunaka. This has reference to an ancient mode of life in India when Saunaka would be called a grihastha, or one who was performing all his duties to his family, his tribe, and his nation while still in the world. All the while, however, he studied the knowledge of Brahman, so that when the proper time came for him to give up those duties of life, he could either die or retire to solitude. It was not considered then to be a virtue for one to violently sever all ties and assume the garb and life of a mendicant devoted to religious contemplation, but the better way was thought to be that one which resulted in our, so to speak, consuming all the Karma of our family in ourselves. Otherwise it would inevitably result that if he retired with many duties unfulfilled, they waited, figuratively speaking, for him, sure to attach to him in a succeeding incarnation and to work him either injury or obstruction. So it was thought better to work out all such results in the present life as far as possible.