I.

In the _Bagavad-Gita_ and the _Upanishads_ it is held that:

Ishwara, the Lord of all things, dwells in the heart of every mortal being, and from that place causes the illusions of the world to appear to man as reality.

_Light on the Path_ dwells upon the necessity of understanding your own heart: It tells us to seek for the source of evil there, where it lives, as fruitfully in the heart of the devoted disciple as in that of the man of desire, and that your heart is the profoundest mystery of all the great obscurities.

Longfellow felt this when, in _The Beleaguered City_, he sang:—

I have read, in the marvelous heart of man, That strange and mystic scroll, That an army of phantoms vast and wan Beleaguer the human soul.

This verse occurs to him in connection with the old story that the City of Prague was once beleaguered by a vast phantom army, which camped down on the opposite bank of the river, and he likens the human heart to Prague. Here, in the city dwells Ishwara, who, while thus imprisoned, is beleaguered by the vast army—the phantoms of all the acts and thoughts of the person in this and other lives. Occultism declares with the poet, that the heart is a mystic scroll; it is a veritable field also, in which are sown many seeds that may lie unnoticed, not only during one life, but often for many many incarnations, but sure to blossom forth one day under favoring circumstances. And as they begin to grow, they evoke the phantoms of the deeds that sowed them, and those ghostly hosts sweep round the soul in its prison house.

In _Resignation_, Longfellow wrote: “There is no death! What seems so is transition.”

This is one of the propositions of Occultism. The poet was writing upon the death of the physical body of a girl much beloved, and was considering the change which in common life is known as “death.” But the followers of the Wisdom Religion know that this terrible change is not really death, is not in any sense the moment of decease of even the physical man. The visible being is a congeries of energies or elements which are by no means all dead when the person breathes his last, nor when the body is consigned to the grave. It is only the transition, as Longfellow says, of the informing spirit, to another sphere of action.

The same view is taken in the _Atharva Veda_, where it says, “Everything is transformed. Life and death are only modes of transformation, which rule the vital molecule from plant up to Brahma himself.”

The occult philosophy considers as death, only that process, and period, of separation between _all_ the various elements of one’s lower human and animal nature; so that, in the case of suicides and other sudden and premature deaths, what occultists know as “death,” extends over a long period of time. The moment called death by the world, is only the time of separation between the body and the life principle, which the Hindus call _jiva_; this is the moment when the transition begins.

Goethe was a profound student of occultism. Its influence is to be traced throughout his works, and a leading motive in many of his dramas is the dominance over the lives of men of that power which we call _Karma_. His masterpiece, _Faust_, upon which a library of commentaries has been written, can only be truly read in the light of Occultism. _Faust_ comes to an end with the following “Mystic Chorus” sung by the assembled Hosts of Heaven:

All that’s impermanent Is but a likeness. The Unattainable Here findeth witness; The Indescribable, Here is it done; The Ever-womanly Leadeth us on.

A wealth of occult meaning is packed into these eight closing lines of the grand drama, which is designed to depict the course of the soul from Heaven, through earth, back to Heaven. All that is impermanent, or of the earth, belonging to the realm of matter, is but a likeness, or symbol, designed for the instruction of man, who must learn to read the lesson if he is to progress. The Unattainable in the desires of those on and of the earth finds witness, or comes to pass, in the realization of all aspirations in the life beyond. The indescribable is done there, because man in the flesh has no senses adequate to comprehend those things pertaining to a higher plane of existence. The Ever-womanly is that which makes progress of the soul possible—the feminine principle which attracts the masculine, or pure spirit, to its opposite pole and thereby causes it to manifest itself. It is by these successive manifestations that the individual is carried forward, enriched by the experience which only thus, through the attraction of the Ever-womanly, or eternal feminine principle, is attained. So the Ever-womanly, or that whereby God the spirit is made manifest in matter, is the means to lead the soul of man on its course through the grandest possibilities of the Universe to the most exalted heights of the Indescribable.

Wordsworth, in his _Ode on Immortality_, says:

Our birth is but a sleep and a forgetting; The soul that rises with us, our life’s star, Had had elsewhere its setting, And cometh from afar. Not in entire forgetfulness, And not in utter nakedness, But trailing clouds of glory, do we come From God, who is our home. Heaven lies about us in our infancy! Shades of the prison-house begin to close Upon the growing boy; But he beholds the light, and whence it flows— He sees it in his joy. The youth, who daily farther from the east Must travel, still is nature’s priest. And by the vision splendid Is on his way attended; At length the man perceives it die away, And fade into the light of common day.

It is very clear here that Wordsworth is setting down the theory of “Reincarnation.” For he says the soul had elsewhere its setting; in order to set elsewhere, it must have had elsewhere an existence. He also refers, quite as curiously as do Whitman and Whittier, to a coming from the east, as if he had memories of a previous life in some oriental land where such ideas prevailed.

Shelley in _Prometheus Unbound_, sings:

Man, O not men! a chain of linked thought, Of love and might to be divided not, Compelling the elements with adamantine stress; As the sun rules, even with a tyrant’s gaze, The unquiet republic of the maze Of Planets, struggling fierce towards heaven’s free wilderness.

Man, one harmonious soul of many a soul, Whose nature is its own divine control, Where all things flow to all, as rivers to the sea; Familiar acts are beautiful through love; Labor and pain and grief, in life’s green grove, Sport like tame beasts,—none knew how gentle they could be!

In the foregoing verses, the doctrine of Brotherhood is enunciated. Shelly refers to humanity as one, composed of its many units,—the one-life running through all; and also, in the first two lines, to the fact admitted by occultism, but sneered at by science, and dogmatic theology, that this “chain of linked thought,” compels the elements, and actually affects the course and destiny of the world. That is, that the Karma of the physical world, indissolubly bound up in that of the individuals upon it, is moulded and concentrated by the force of men’s thoughts and lives. To carry this out in one direction, we say that esoteric theosophy teaches that the inclination of the earth’s axis is made greater or less by the influence of the wickedness or goodness of the people upon the earth, thus bringing down what the people call evils, such as glacial disturbances, cyclones, earthquakes and other vicissitudes of earthly life. However fanciful this theory may appear, it remains for us quite true; and as the scientific world has no reason to give for the inclination of the axis, or for the precession of the equinoxes, we are entitled to hold an opinion where they have none. For the devout Christian this theory ought to have merits, if he chooses to remember that Sodom and Gomorrah were destroyed for their wickedness. They grew so horribly bad that fire was brought upon them either from heaven or beneath. If it ever happened, it must have been a cyclic disturbance. Science pooh-poohs it. Did it take place, then it was the culminating point for the dynamic power of the evil deeds and thoughts of the inhabitants.

In many places in the Christian bible, reference is made to the crying out to the Lord of the blood of the slain. Now as blood has no power to cry out, we must try in some way to make sense of these expressions, and the only way is by giving to the thoughts which produce deeds of violence, a dynamic power. It would then be easy to attribute to the blood the ability to cry out for justice, instead of saying that the deeds of blood require compensation.

But when blood is shed, elemental spirits pour in to the spot, drawn there by the emanations arising from it, and they become important factors in this supposed “calling out of the blood from the ground.” Being strengthened by the human exhalations, they are a new force composed not only of the thoughts of the murdered, but also of the despair, hate and revenge of the slain. Science of course of this knows nothing, and cares less. She cannot tell how long this new force, thus compounded of elementals, blood, and the thought of slayer and his victim, will last. But the God of the Christians knew all about this. In Genesis, Ch. iv, Verse 10, He says to Cain:

“What hast thou done? _the voice of thy brother’s blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand._”

The blood furnishes the _occasion_, the thoughts of each give it _force_, and the elementals give it a _voice_ to call on God. S. B. J.

THE CORNER STONE.

Tradition relates that in the building of King Solomon’s temple there was a stone of such peculiar shape that the workmen could find no place for it, though it was regularly cut and with great care, and contained the _sign_ of the Master. When the temple was near completion a place was found for the stone which the builders had through ignorance rejected. It was the _Keystone_ of the _Royal Arch_.

Those who have opened the halls of learning to this generation have given a foundation stone, and repeatedly declared that no other foundation can endure, that the floods of time and the storms of passion will surely sweep with the besom of destruction every superstructure not founded on this rock. And yet there are those who wear the garb of fellow-crafts, and claim the wages of workmen, who not only reject this stone but ridicule it, and laugh it to scorn. The result is manifest in the confusion of the workmen, and it will presently become manifest that those who thus reject the corner-stone of Theosophy are brothers of the shadow literally, rather than Sons of Light; they will find no designs on the tracing-board, and they will be accused of murdering the “widow’s son.”

The time for wages will surely come, and even they who have come in at the ninth hour and labored faithfully in the vineyard will receive due wages.

The corner stone of Theosophy is distinctly stated to be _Universal Brotherhood_. A firm belief in this principle is required of every candidate for membership in the Theosophical Society. This is the sole requirement for affiliation, it is made plain, and no one can plead ignorance of this one requirement. To claim fellowship in the society, and ignore or repudiate its cardinal doctrine is not only the most pronounced hypocrisy, but works in every way to the injury of the individual and the society. Those therefore who are not ashamed to repudiate this cardinal principle ought in all fairness to retire from the society, and direct their energies into more congenial channels.

But aside from explicit repudiation of this principle of Brotherhood there is too often a tacit disregard of its requirements. It has been charged against the Society, that in the enunciation of this simple doctrine, they have announced nothing new, and it may at once be answered that it is not claimed as a novelty, but an _actuality_. And yet it is too often the case, that the application of this principle of universal brotherhood reaches no further than to the admission to membership in the T. S. of persons of either sex, and of every creed, color, and nationality, while in the relations of members and the necessary work of the society, the principle of brotherhood is too often practically ignored. It may therefore be profitable to inquire into the reasons assigned by the Masters for giving out to the world at this time their priceless treasures, and the purpose for which the Theosophical Society was instituted, though these purposes have been time and again stated, in plain English, and are printed in the rules and by-laws of the society, as well as in every application for membership. The misinterpretation of these plain declarations leads to constant disappointment, and hinders the legitimate work of the Society.

We have been repeatedly told that the Masters are no respecters of persons. They have on every occasion persistently and consistently refused to teach occultism to individuals. They have stated over and over again the terms on which anyone can gain their notice, or hope to advance in spiritual knowledge or power, viz: by working unselfishly and unceasingly for the advancement of the Brotherhood of man. This is the plan on which the masters work. Whatsoever they have given out has been designed for the elevation and well-being of the _whole human race_.

They have chosen such agents or assistants as were available for the promulgation of their doctrines, and they have distinctly stated, that not for this generation alone, but more especially for the coming Yuga, do they labor, like wise husbandmen, sowing now the seed for future harvests.

The meaning of Universal Brotherhood, and the mission of the Theosophical Society become thus perfectly plain, and we can misinterpret only at our peril. The masters have said, work with us, and become a part of us, and share with us.

Creeds and sects are innately selfish, dividing mankind into selfish circles of conceited and selfish men. Creeds are crumbling; replace them with universal benevolence, toleration, charity, justice—in one word, BROTHERHOOD. He, therefore, who repudiates brotherhood, denies all. He who forgets charity, kindness, forbearance, forgiveness, has no right to call himself a Theosophist. We should have charity for everything but for uncharitableness. Let those who will in the face of all this, strive for occult power. Let them in spite of constant warning force, if they can, themselves into the astral plane, to be driven back in ever lasting terror by the “Demon of the Threshold,” or end their days in an Asylum for the Insane, but let them look for no assistance or protection from the Masters.

Pure and undefiled Theosophy leads man only to higher planes of thought and life. It puts him in possession of the true philosopher’s stone, by enabling him to convert the energies of life, into higher uses, for the welfare and elevation of his race. It teaches him neglect of no common duty or obligation, and it nowhere holds out the inducement that a Mahatma can be evolved by some secret hocus-pocus out of a mountebank. The mountebanks will presently denounce Mahatmas and repudiate theosophy, but they will prove as powerless to stay the tide of truth as to achieve mahatmahood. They may deceive the foolish and unwary, and console themselves with the company of Coloumb, Hodgson & Co., but those who have accepted in deed and in truth the simple doctrine of universal brotherhood _with all that it implies_, will possess their souls in patience and perfect trust, for they have heard the music of BATH COL. J. D. BUCK.

THE SOCIETY OF THE ROSICRUCIANS.

A ROUGH SKETCH OF THEIR FUNDAMENTAL DOCTRINES.

(_Communicated._)

The following are in outline the fundamental doctrines of the Brothers of the Rosy Cross. He who fulfills the required conditions, may find all necessary information in the “Book of Initiation,” and they say that when he is ready he finds with ease, a guide who, through his _higher self_ instructs and directs him infallibly.

It is understood that the Society desires to be truly spiritual and asks no fees, but it seeks as members only those who are practical workers in the cause of humanity. But it is a secret body, not from fear of enemies, but in order to spread the truth, unimpeded by the war of opinions. The truth being eternal, is not subject to opinion, but to those who are able to see, it stands revealed in its own light.

1. The _Universe_ as a whole is a _Unity_, having only _one_, eternal, universal and fundamental cause for its existence. All the multifarious forms, essences, powers or principles, are not originally self-existent, but are merely various manifestations of that one and universal cause. They are various modes of one original activity, and their shapes or organisms are the products of that activity, working upon different planes of existence and in various stages of evolution.

2. This cause, being eternal, unlimited and infinite, is beyond the power of the intellectual comprehension of any mortal and limited being. Its presence may be perceived everywhere, but in its highest aspect it can fully be known only to itself. Beings lower than itself, may intuitively feel its presence, but cannot intellectually know it, until they have risen up to its own level on the plane of existence. To avoid circumlocution, we call that eternal (spiritual) principle in its highest aspect “_God_” or “_Brahm_”; both words signifying originally “Good.”[123]

3. In this eternal and universal cause, the centre or fountain of _All_, is contained potentially everything existing in the Universe. It is itself, germinally or in a more or less developed state contained in everything that exists. It forms the (spiritual) centre of every living organism, and life itself is only a mode of manifestation of its own power. It is the cause and the architect of every form; it builds the form which it inhabits, from that centre, by the power of its own (consciously or unconsciously active) _will_ and _thought_, and by the means offered by eternal nature, the latter being itself a product of previous states of its own existence and eternal action.

4. The highest form of activity of this principle requires for its perfect expression, perfect means. The perfect cannot manifest its perfection in an imperfect organism. The place which a being occupies on the ladder of evolution, depends on the progress which that divine principle, acting in the centre of each being, has made in evolving an organism, adapted to its manifestation.

5. The most perfect organism for the manifestation of the divine and universal principle in its highest aspect, of which we know, is the (spiritual) organism of Man. In this organism, this divine principle, after having attained _sensation_ and _consciousness_ in the lower forms of nature, may acquire (spiritual) _self-consciousness_ and _self-knowledge_, evolving what is called the individual _mind_, with all its powers and faculties, for (spiritual) perception and _real knowledge_ or wisdom.

6. The (ordinarily) visible so called physical-body of man is not the _real_ Man, but merely a more or less imperfect representation of the real, or “inner man,” whose sphere of activity may extend as far as the sphere of his mind; in other words—as far as the power of his (spiritual) perception. The “inner man” is a reality, which after having attained—by the power of self differentiation—an individual existence, will retain its individuality, after the physical forms, which it has occupied for the purposes of evolution during its life upon a planet, have been disintegrated and changed into other forms.

7. Every being continues to exist in its essence after the (physical) form which expressed its essential character, has dissolved and disappeared; but as long as it has not acquired (spiritual) self-consciousness and self-knowledge, it is forced, after a time of rest, to reappear in a new form (mask or personality), to resume the process of its further development.[124] After the divine principle in man has attained individual (spiritual) self-consciousness and self-knowledge, it requires no more embodiments in (physical) forms, and may, harmoniously united with the _All_, continue to exist as a self-conscious intelligence.

8. The attainment of spiritual self-consciousness and self-knowledge and the necessarily resulting perfection, therefore involves the attainment of immortality, and the latter can only be acquired by acquiring the former. Only that which is perfect remains; the imperfect is continually subject to change.

9. Although the individual human monad, without (spiritual) self-consciousness and knowledge, may arrive at that state of perfection in the slow course of its evolution, extending perhaps over many millions of years, nevertheless there is no necessity to wait until nature may, perhaps slowly and unaided, accomplish her object, but she may be assisted by the individual will and effort of those who know how to proceed.

10. The _first_ necessary requirement for all who desire perfection, is therefore _to know_ the laws that rule in the visible and invisible universe, and the attainment of the knowledge involves a study of the constitution of the _Universe_ and of the constitution of (the soul of) _Man_.

11. From knowledge springs power, but those who possess knowledge, will be in the possession of something that will not benefit them, unless they desire to put it to some practical use. The _second_ requirement is therefore _to will_, and as an individual will, deviating from the direction of the will of universal good, or acting in opposition to the latter, is evil, and can only bring final destruction upon him that exercises it, consequently the will of the individual must act in accordance with the universal will of God.

12. To act evil is for the majority of men far easier than to do good. Good will and desires to become useful must be made to accomplish some work. To overcome the resistance of evil and to put good into practice requires energy, courage and effort, and the _third_ necessary requirement is therefore _to dare_ to practice the good which we know and desire.

13. But as a power, after it has once been obtained, may be employed for good or for evil purposes, and as it is not desirable that persons with evil inclinations and tendencies, should be taught the way to prolong their personal existence after the dissolution of their physical form, because their existence would cause the infliction of injury upon others, and expose themselves to a long, slow and painful final disintegration; therefore, the deepest secrets of the Rosicrucians, and the way to the practical application of the secret knowledge, should be taught only to those who are good and pure to a degree sufficient to warrant that the mysteries communicated and revealed to them, may not be misapplied. The _fourth_ necessary requirement for the Rosicrucian is, therefore, _to be silent_, in regard to that which it is not expedient to speak.

[Illustration:]

HINDU SYMBOLISM.