A MONTHLY JOURNAL DEVOTED TO ORIENTAL PHILOSOPHY, ART, LITERATURE AND OCCULTISM: EMBRACING MESMERISM, SPIRITUALISM, AND OTHER SECRET SCIENCES.

" THE HERMETIC BRETHREN.”* sTrsrirN qrftrr Tfr : I ...... We of the secret knowledge do wrap ourselves in mystery, to THERE IS NO RELIGION HIGHER THAN TRUTH. avoid the objurgation and importunity of those who conceive that [.fVttnVu motto of the Maharajahs of Ben a m . ] we cannot be philosophers unless we put our knowledge to some worldly use. There is scarcely one who thinks about us who does not believe that our Society has uo existence ; because, as he truly The Editors disclaim responsibility for opinions expressed by con­ declares, he never met any of us. We do not come, as he assuredly tributors in their articles, with some of which they agree, with others expects, to that conspicuous stage, upon which, like himself, as he not. Qreat latitude is aHowed to correspondents, and they alone are desires the gaze of tlie vulgar, every fool may enter, winning wonder accountable for what they write. The journal is offered ai a vehicle if the m ail’s appetite be that empty way ; and when he has obtain­ for the wide dissemination of facts and opinions connected with the ed it, crying out, “ Lo, this is also vanity !” Asiatic religions, philosophies and sciences, All who have anything “Dr. Edmond Dickenson,” says Mr. Hargreave Jennings, (Rosicru­ worth telling are made welcome, and not interfered with. Rejected cians p. 34-35) physician to King Charles the Second, a professed MSS. are not returned. seeker of the hermetic knowledge, produced a book entitled, De Quinta Essentia Philosophorum which was printed at Oxford in 1C86, and a second time in 170f>...ln correspondence with a French adept, the latter explains the reasons why the Brothers of the Rosy Cross NOTICE TO CORRESPONDENTS. concealed themselves. As to the universal medicine E lix ir Vitce, or potable form of the preternatural menstruum , he positively asserts igT77ic Correspondents of the T h eo so ph ist are particularly requested that it is in the hands of the 1 Illuminated,’butthat, by the time they to send their manuscripts vc>y legibly written, and with seme space discover it, they have ceased to desire its uses, being far above them ; Itft between the lines, in order to facilitate the work of the printer, and and as to life for centuries, being wistful for other things, they de­ to present typographical mistakes which are as vexatious to us as cline availing themselves of it. He adds that the adepts are obliged they must be to the correspondents themselves. All communications to conceal themselves for the sake of safely, because tliey would be should be written on one side of the paper only. abandoned in the consolations of the intercourse of this world (if they were not, indeed, exposed to worse risksj, supposing that their gifts were proven to the conviction of the bystanders as more than human ; when they would become simply abhorrent. Thus, there are excellent reasons for their conduct ; they proceed with the ut­ A NEEDED EXPLANATION. most caution, and instead of making a.display of their powers, as vain-glory is the least distinguishing characteristic of these great A valued friend and correspondent in Upper India writes :— men, they studiously evade the idea that they have any extraordi­ nary or separate knowledge. They live simply as mere spectators “ We h ave not lmd the pleasure of hearing from you in the world, and they desire to make no disciples, converts, nor since your return to Bombay. We do not want to tres­ confidants. They subm it to the obligations of life, and to relation­ pass upon your most valuable time, but we do earnestly ships—fenjoying tho fellowship of none, admiring none, following pray that you will be pleased to write to us once a month, none, but themselves. They obey all codes, are excellent citizens, should you find leisure.” nnd only preserve silence in regard to theirown private beliefs, giving the world the benefit of their acquirements upto a certain point; This is from the President of one of our Indian branch Societies, seeking only sympathy at some angles of their multiform character, and we print the extract that we may thus answer to many of like but shutting out curiosity when they do not wish its imperative tenor that are received by the Founders. Since the Theosophical eyes....This is the reason that the Uosicrucians pass through the Society was established we two have had to do all its more import­ world mostly unnoticed, and that people generally disbelieve that ant work ; not because our colleagues have been at all unwilling to there are such persons ; or believe that, if there are, their preten­ share the burden, but because enquirers have seemedlike tho patients sions are an imposition. It is easy to discredit things which we do of a popular doctor, or tlie clients of a leading lawyer—reluctant to not understand...... ” take advice or instructions from any one in the Society, but ourselves. We came across the above, the other day, in the course This was well enough in the infancy of our movement, and by work­ ing late in the night, sometimes all night long, the year round, of reading, and copy it to show that the difficulty which we managed for the first three years to keep up with our official our sceptical public feels in crediting the existence of the duties. But our coming to India doubled, perhaps trebled, the calls irans-Himalayan recluses is no new thing. The jeering upon our time. We were not relieved from our Western corre­ pleasantry of Archdeacon Baly, who told the Church spondence, while at the same time the whole volume of enquiries, Missionary Convention that “Theosophy was a new religion naturally provoked among the people of Asia by our coming, poured in upon us besides- So our magazine was determined upon, nnd iu based on juggling tricks” is but the echo of the sneers of the 1’rospcctus issued at Bombay, in July 1879, it was stated that the generations in which Thomas Vaughan, Robert Flood, ,l the rapid growth of the Society and of the correspondence between Count St. Germain, Theophrastus Paracelsus and other the Executive and the Society’s branches in various European coun­ “ Hermetic” philosophers lived and studied. Our Theo­ tries, and with the Aryan, Buddhist, Parsi and Jain scholars who take a deep interest in its work...... lias made necessary sophical Society pays the penalty of its reaffirmation the publication of the present journal.” There is a limit both of the Truth of Hermetic Science, not merely in receiving to physical endurance and to the number of hours in a day- With the world’s ridicule, but also in having it try to ignore the most benevolent wishes to oblige, the Founders cannot enguge to regularly correspond with anybody, whether in or outside the Society. • Extracted from The Rosicrucians by Hargveave Jennings. (John Camden They will do their best, but our friends will kindly remember that Hottcn, Piccadilly, W. London.) Further on, we give a review by this ublo neither Col- Olcott, with lecturing engagements enough to break writer of Mr Sinnett's “ Occult W orld." Those passages, as theauthor tells us, “ occur in a M .tcr published by some anonymous member# of the Rose- down a man of less iron endurance, nor the Editor of the T h e o s o - Croix, and are adduced in a translation from tho Latin by one of the most l’H lS T with the cares of its management and her indispensable famous men of the order, who addressed from the University of Oxford about journeys about India for several months each year, can in fairness tho period of Oliver Cromwell ; to which University tho great ICnglUk lie reproached for failure to keep up private correspondence even Rosicrucian, Robertas De Fluctibus {Robert Flood) also belongod in the with relatives or nearest personal friends. The more so, when time of Tames tho Fir.st nnd Charles tho First.” they reflect that much of the guidance aud instruction usktd, can + Not at all in every instance : it depends upon tho dogreo of their ad­ vancement, thair earthly ties snapping ono after tho othor as thoir new be found in tjie pages of our Magazine. spiritual ones aro formed.—E d . a deal of honest work of the practical sort, which we have mankind is to be conferred upon the candidate. Some done, and are doing. even think that the ultimate result of their initiation It is cheering, therefore, to find a bit of sound sense will perhaps be exemption from that dissolution which is in, at least, one Indian paper. Says our excellent Avirita called the common lot of mankind. The traditions of the Bazar Fatrika: “ Elixir of Life ” said to be in the possession of Kabalists “ We hail tho appearance of tho January number of the T h e o s o ­ and Alchemists are still cherished by students of Hcditeval p h i s t with more than ordinary pleasure, It is as usual replete with interesting matter, but the chief interest of thS number is centered Occultism—-in Europe. Tlie allegory of the Ab-4-Hi/aA, in au account of the doings ot Colonel Olcott iu Ceylon published iu or Water of Lifo, is still credited as a fact by the degraded t.he Supplement. We are worry we have not space enough to re­ remnants of the Asiatic esoteric sects ignorant, of the real cord all that lie hag done there, but this we say that the Colonel Great Secret. The “ pungent and fiery Essence,” by may fairly claim that, whether thero be “ Himalayan Brothers” or which Zanoni renewed his existence, still (ires the imagi­ not, there is at least one white man who is acting iike a brother to the Sinhalese and will, as occasion permits it, act similarly to tho nation of modern idealists as a possible scientific dis­ Hindus. If it be not asking too much, wo would request the covery of the Future. Colonel to come to the city of Palaces ancl enlighten the Calcutta Theosophically, though the fact is authoritatively de­ public 011 subjects willi which he is so familiar and which are cal­ clared to be true, the above-named conceptions of the culated to do so much good to the Iliudu nation,— subjects of which most of uur educated young men are so lamentably ignorant.” mode of procedure leading to the realisation of the fact, Let this be our sufficient answer to the silly though, as are known to be false. The reader may or may not believe alleged, “ mostly inspirational ” article by the author of it; but as a matter of fact, Theosophical Occultists Life beyond the Grave (Spiritualist of Jan. 13) entitled claim to have communication with (living) Intelligences “ Spiritual Selfishness.’* The writer affirms that the of an infinitely wider range of observation than is con­ “ Himalayan Brothers...... wrap themselves in mystery and templated by the utmost aspirations of Modern Science, 'pretend to have a mission to perform, but they make no all the present “ Adepts ” of Europe and America—dab­ blers in the Kabala—notwithstanding. But far even as sign of accomplishing it” and further that “ Madame Bla­ • . . . . > vatsky ...... cannot show that any practical good comes of those superior Intelligences have investigated (or, if prefer­ red, are alleged to have investigated), aud remotely as they being a Theosophist. We have not heard that she ha3 benefited humanity by being a Theosophist”...... Perhaps, may have searched by the help of implication and analogy, some members of our various Branches throughout India even They have failed to discover in the Infinity anything and Ceylon, who have participated in our practical work, permanent but------Space. A ll is subject to change. may also feel “ inspired ” to correct the rather unfortunate Reflection, therefore, will easily suggest to the reader “ inspiration” of the author of “ Life beyond the Grave.” the further logical inference that in a Universe which is essentially un-permanent in its conditions, nothing can con­ fer permanency. Therefore, no possible substance, even if THE " ELIXIR OF LIFE.” drawn from the depths of Infinity; no imaginable combi­ (From a Chela's* Diary.) nation of drugs, whether of our earth or any other, though compounded by even the Highest Intelligence ; no system BY a...... M ...... F . T. S. of life or discipline, though directed by the sternest de­ ‘‘ A m l E n o ch w a lle d v>ilh the E lo h im . termination and skill— could possibly produce Immutabi­ and the Elohim took him .”—Genesis. lity. For in the universe of solar systems, wherever and I ntkodcction . however investigated, Immutability necessitates “ Non­ [ The curious information—for whatsoever else tho world may Being” in the physical sense givon it by the Theists—-Non- thmk of it, it will doubtless bo acknowledged to be that—contained nothing Western in the article that follows, merits a few woids of introduction. The Being being in the narrow conceptions of details given in it on the subject of what has always beeu considered lleligionists—a reductio ad absurdum. This is a gratuitous as one of the darkest and most strictly guarded of the mysteries of insult even when applied to the ^wgiuio-Cliristian or the iuiliation into occultism—from tlie days of the Rishis until ecclesiastical Jehovite idea of God. these of tlie Theosophical iSociety—came to the knowledge of the author iu a way that would seem to ihe ordinary run of Euro­ Consequently, it will be seen that the common ideal peans a strange and supernatural manner. lie himself, however, conception of “ Immortality” is not only essentially wrong, we may assure the reader, is a most thorough disbeliever iu the but a physical and metaphysical impossibility. T h e idea, Supernatural, though he has learned too mucU to limit the capabi­ whether cherished by Theosophists or non*Theosophists, lities of the natural as some do. i'urther ou, lie has to make the following confession of his own belief regarding it. it will be ap­ by Christians or Spiritualists, by Materialists or Idealists, parent from a careful perusal of the facts, that if the matter be is a chimerical illusion. But the actual prolongation of hu­ really as staled therein, the author cannot himself be au adept of man life is possible for a time so long as to appear miracu­ high grade, as tho article iu such a ease would never have been lous and incredible to those who regard our span of exist­ written. Nor does he pretond to be one. lie is or rather was for a few ence as necessarily limited to at most a couple of hundred years an humble Chela. Hence, the converse must consequently bo also true, that as regards the higher stages of the mystery he can have years. We may break, as it were, the shock of Death, and no personal experience, but speaks of it only as a close observer left instead of dying, change a sudden plunge into darkness to to liis own surmises—and no more. He may, therefore, boldly a transition into a brighter light. And this may be made state that during, aud—notwithstanding his unfortunately rather so gradual that the passage from one state of existence to too short—stay with some Adepts, he has by actual experiment and observation veritied somo of the leos transcendental, or incipient, another shall have its friction minimised so as to be prac­ parts of the “ Course.” Aud, though it will be impossible for him tically imperceptible. This is a very different matter, and lo give positive testimony as to what lies beyond, he may yet quite within the reach of Occult Science. In this as in all mention that all his own course of study, training and experience, other cases, means properly directed will gain their ends, loug, severe, aud daugerous as it has often been, leads him to the airl causes produce effects. Of course, and the only ques* conviction thatovery thing is really, as stated,—save some details purposely veiled, i'or causes which cannot be explained to the pub­ tion is, what are these causes, and how, iu their turn, are lic, he himself may be unable or unwilling to use the secret he has they to be produced. To lift, as far as may be allowed, the gained access to. For all that, he is permitted by one to whom, veil of this department of Occultism, is the object of the ali his reverential affection aud gratitude are due—his last^iwa—to ‘ present article. divulge for the benelit of Science aud Man, aud especially fur the good of thoso who are courageous enough to personally make the We must premise by reminding the reader of two Theo- experiment—the following astounding particulars of the occult me­ sophie doctrines, often inculcated in “Isis” as well as in va­ thods for prolonging life to a period far beyond the common rious “articles”ia thisand other magazines. They are (a) that one.—Kn.] ultimately the Kosmos is one—-one under infinite variations Probably one of the first considerations which move and manifestations and (b) that tliG so-called M a n is a “com- pound being”—'Composite not only in the exoteric scienti­ the worldly-minded at present, to solicit initiation into fic sense of being a congeries of living so-called material Theosophy is the belief or hope that immediately on rx • • • ^ • • joining some extraordinary advantage over the rest of Units, but also in the esoteric souse of being a succession of seven forms or parts of self, interblended with each » A Vhtla is the pupil and disciple of an Initiated Out u or Master.—£j>. other, To put it more clearly we might say that the more ethereal forms are but duplicates of the same aspect,—each The *' Dhatu”* of the old Hindu physiologist had a dual fiuer one lying within the inter-atomic spaces of the next meaning, the esoteric side of which corresponds with the grosser. We would have the reader understand that these Tibetan “ Zung” (the seven principles of the body). are no subtleties, no “ spiritualities” at all in the Christo- We, Asiatics, have a proverb, probably handed down to us, Spiritualistic sense. In the actual man reflected in your and by the Hindus re p e a te d ignorantly, as to its esoteric mirror are really several men, or several parts of one com­ meaning. It has been known ever since the old Rishis posite man ; each the exact counterpart of the other, but the mingled familiarly with the simple and noble people they “ atomic conditions ” (for want of a better word) of each of taught an d led on. The Devas had whispered into every which are so arranged that its atoms interpenetrate those man’s ear— Tlum only— if thou wilt—art “ immortal. of the next “grosser” form. It does not, for our present Combining with this is the saying of a Western author purpose, matter how the Theosophists, Spiritualists, Bud­ that if any man could just r e a l i s e for an instant that he dhists, Kabalists, or Vedantins, count., separate, classify, ar­ had to die some day, he would die that instant. The range or name these,—as that war of terms may be post­ Illuminated will perceive that between these two sayings, poned to another occasion. Neither does it matter what rightly understood, stands revealed the whole secret of relation each of these men has to various “ elements” of the Longevity. We only die when our win ceases to be Kosmos.of which he forms a part. This knowledge, though strong enough to make us live. In the majority of cases, of vital importance otherwise, need not be explained or dis­ death comes when the torture and vital exhaustion ac­ cussed now. Nor does it much more concern us that the companying a rapid change in our physical conditions be­ Scientists deny the existence of such an arrangement, be­ come so intense as to weaken, for one single instant, our cause their instruments are inadequate to make their “ clutch on life,” or the tenacity of the W i l l to exist. Till senses perceive it. We will simply reply—"get better in­ theu, however severe, jnay be the disease, however sharp struments and keener senses, and eventually you will.” tho pang, we are only sick or wounded, as the case may All we have to say is, that if you are anxious to drink be. This explains the cases of sudden deaths from joy, of the Elixir of Life and live a thousand years or so, you fright, pain, grief, or such other causes. The sense of a must take our word for the matter at present, and proceed lifo-task consummated, of the worthlessness of one s exist­ on the assumption. For esoteric science does not give ence, i f sufficiently realised, is sufficient to kill a person the faintest possible hope that the desired end will ever as surely as poison or a vifle-bullet. On the other hand, be attained by any other way; while modern, or the so- a stern determination to continue to live, has,^ in fact, called exact science—laughs at it. carried many past the crisis of the most mortal disease, in So, then, we have arrived at the point where we have full safety. determined—literally, not metaphorically—to crack the outer shell known as the mortal coil, or body, and hatch First, then, must be the determination—the WILL—the out of it, clothed in our next. This “ n ext” is not a conviction of certainty, to survive and continue.^ W ith­ spiritual, but only a more ethereal form. Having by a out that, all else is useless. And, to be efficient for the pur­ long training and preparation adapted it for a life in this pose, it must be, not only a passing resolution of the atmosphere, during which time we have gradually made moment, a single fierce desire of short duration, but a the outward shell to die off through a certain process settled and continued strain, as nearly as can be continued (hints of which will be found further on) we have to pre­ and concentrated without, one single moment's relaxation. pare for this physiological transformation. In a word, the would-be “ Immortal” must be on his watcli How are we to do it ? . In the first place wre have the night and day, guarding Self against—Himself. To live, actual, visible material body— M a n , so called, though, in to L i v e — to LIVE—must be his unswerving resolve. He fact, but his outer shell—to deal with. Let us bear in must as little as possible allow himself to be turned aside mind that science teaches us that in about every seven from it. It may be said that this is the most concentrated form years we change shin as effectually as any serpent; and tbis of selfishness,—that it is utterly opposed to our Theosophic so gradually and imperceptibly that, had not science after professions of benevolence, and disinterestedness, and re­ years of unremitting study and observation assured us of it,, gard for the good of humanity. Well, viewed in a short­ no one would have had the slightest suspicion of the fact. sighted way, it is so. But to do good, as in every thing We see, moreover, that in process of time any cut or lesion else, a man must have time and materials to work with, upon skin, however flesh-deep, has a tendency to replace and this is a necessary means to the acquirement of powers the lost and reunite the severed parts together. A piece by w hich infinitely more good can be done than without of lost cuticle will be very soon replaced with another skin, them. When these are once mastered, the opportunities mixing flesh with other flesh. Hence, if a man partially to use them will arrive, for there comes a moment when no flayed alive, may sometimes survive and be covered with a exertion or restless watch are any more needed: the moment, new skin,— so our astral, vital body—the fourth of the seven when the turning point is safely passed. For the present, (having attracted and assimilated to itself the second) ns we deal with aspirants and not with advanced chela*, and which is so more ethereal than the physical one—may * Dhatu —tho scroti principal substances of the human body—chylo, flo *h, • be made to harden its particles to the atmospheric blood, fat, bones, marrosv, semen. changes. The whole secret is to succeed in evolving it + Col. Olcott has epigrammatically cxulaincd the creativo or rather tho re- out, and separating it from the visible; and while its crcativo, power of tho Will, in his Buddhist Catechism. Ho there shows —of course, spoaking on behalf of tho Southern Buddhists—that this Will to generally invisible atoms proceed to concrete themselves live, if not extinguished ia tho present lifo, leaps ovor tho chasm of bodily into a compact mass, to gradually get rid of the old death, and recombines tho S k a n d h a s, or groups of qualities that mado up tho individual, into an ew personality. Man i«, therefore, reborn as tho particles of our visible frame so as to make them die and result of his own unsatisfied yourning for objoctivo exi-stonco. Col. Olcott disappear before the new set has had time to evolve nnd puts it in this way : replace them...... We can say no more. The Mag­ Q. 123..,,... What is that in man which gives him the impression of having a dalene is not the only one who could be accused of hav­ permanent individuality t ing “ seven spirits ” in her, as the men who have a “ A. T a n h a , or tho unsatisfied dosire for existence. The boing having dono that for which he must bo rewarded or mmished in futuro, and lesser number of spirits— (what a misnomer that word!)—in having T a n h a , will havo a rebirth through tbo influence of K a r m a . them—are not few or exceptional. These are the fre­ Q. 12-i. What is it that is reborn ? quent failures of nature—the incomplete men and A. A new aggregation of Skandhas, or individuality, causcd by tho last women.* Each of these has in turn to survive the preced­ yearnings of tho dyinir person. ing and more dense one and then die. The exception is Q. 128 To what cause must we attribute the differences in the combination of the sixth when absorbed into and blended with the seventh. the Five Skandhas which make every individual differ from every other indi­ v id u a l 1 • This is not to he taken ns meaning’ that such persons «ro thoroughly A. To the K a r m a of the individual in the next precoding birth. destitute of somo one or several of tho seven principles : a man born with­ Q. 129 What is the force or energy that is at work, u n d e r th - guidance of out (in arm h >s still its otheroal counterpart; but that thoy aro so lutunt K a r m a , lo produce the new being ? t hat they cannot bo developed, and consequently aru to bo considered as - V.u. A. T o .u h a - the “ Will to Live.” in the first stage a determined, dogged resolution, and an labourer, the warrior and the athlete. In reality, however, enlightened concentration of Self on Self, are all that the key to the secret of these apparently contradictory is absolutely necessary. It must not, however, be considered phenomena is the true conception of the very thing we that the candidate is required to be unhuman or brutal in have already said. If the physical development of the his negligence of others. Such a recklessly selfish course gross “outer shell” proceeds on parallel lines and at an equal would be as injurious to him as the contrary one of expend­ rate with that of the will, it stands to reason that no ad­ ing his vital energy on the gratification of his physical vantage/or the purpose of overcoming it, is attained by the desires. All that is required from him, is a purely nega­ latter. The acquisition of improved breechloaders by one tive attitude. Until the P o i n t is reached, he must not modern army confers no absolute superiority if the " lay out ” his energy in lavish or fiery devotion to any enemy also becomes possessed of them. Consequently cause, however noble, however "good,” however elevated.* it will be at once apparent, to those who think on the sub­ Such, we can solemnly assure the reader, would bring its ject, that much of the training by which what is known as reward in many ways—perhaps in another life, perhaps in “ a powerful and determined nature” perfects itself for its this world—but it would tend to shorten the existence it own purposes on the stage of the visible world, necessitating is desired to preserve, as surely as self-indulgence and and being xuseless without a parallel development of the profligacy. That is why very few of the truly great men “gross” and so-called animal frame, is, in short, neutralised, of the world ( of course, the unprincipled adventurers who for the purpose at present treated of, by the fact that its have applied great powers to bad uses are out of the own action has armed the enemy with weapons equal to its question)—the martyrs, the heroes, the founders of own. The violence of the impulse to dissolution is rendered / religions, the liberators of nations, the leaders of re­ equal to the will to oppose it; and being gradually cumula­ f forms—ever became members of the long-lived “ Bro­ tive, while the will-power is gradually exhausted, the therhood of Adepts” a*wl were and for long years former triumphs at last. On the otherhand.it may happen "^^iccused of selfishness. (And that is also why, the Yogis, that an essentially weak and vascillating will-power, resid­ / and the Fakirs of modern India—most cf whom are ing in a weak and undeveloped animal frame, may be so ' acting now but on the dead-latter tradition, are required reinforced by some unsatisfied desire—the Ichcha (wish),— if they would be considered living up to the principles of as it is called by the Indian Occultists (as, for instance, a their profession—to appear entirely dead to every inward mother’s heart yearning to remain and support her father­ feeling or emotion.) Notwithstanding the purity of less children)—as to keep down and vanquish, for a short their hearts, the greatness of their aspirations, the dis- time, the physical throes of a body to which it has become interestedness of their self-sacrifice, they could nofffor temporarily superior. they had missed the hour... They may at time;! have The whole rationale then, of the first condition of con­ / exercised powers which the world called miraculous; tinued existence in this world, is (a) the development of a they may have electrified man and compelled Nature Will so powerful as to overcome the hereditary (in a Dar­ by fiery and self-devoted Will; they may have been winian sense) tendencies of the atoms composing the “gross” possessed of a so-called superhuman intelligence; they may and palpable animal frame, to hurry on at a particular period have even had knowledge of,and communion with members in a certain course of kosmic change ; and (6) to so weaken of our own occult Brotherhood ; but, having deliberately re­ the concrete action of that animal frame as to make it solved to devote their vital energy to the welfare of others, more amenable to the power of the Will. To defeat an rather than to themselves ; and, when perishing on the army, you must demoralise and throw it into disorder. cross or the scaffold, or falling, sword in hand, upon tiie battle-field, or sinking exhausted after a successful con­ To do this, then, is the real object of all the rites, cere­ summation of the life-object, on death-beds in their cham­ monies, fasts, “ prayers,” meditations, initiations and pro­ bers, they have all alike had to cry out at last: “ Eloh cedures of self-discipline enjoined by various esoteric Eloh-Lama Sabachthani!” Eastern sects, from that course of pure and elevated aspiration which leads to the higher phases of AdeptismReal, So far so good. But, given the will to live, however down to the fearful and disgusting ordeals which the ad­ powerful, we have seen that in the ordinary course of herent of the “ Left-hand Road” has to pass through, all the mundane life, the throes of dissolution cannot be checked. time maintaining his equilibrium. The procedures have The desperate, and again and again renewed, struggle of their merits and their demerits, their separate uses and the Kosmic elements to proceed with a career of change abuses, their essential and non-essential parts, their various despite the will that is checking them, like a pair of veils, mummeries,and labyrinths. But in all, the result runaway horses struggling against the determined driver aimed at is reached, if by different processes. The Will is holding them in, are so cumulatively powerful, that the strengthened, encouraged and directed, and the elements utmost efforts of the untrained human will acting within opposing its action are demoralised. Now, to any one an unprepared body become ultimately useless. The who has thought out and connected the various evolution- highest intrepidity of the bravest soldier; the intensest- theories, as taken, not from any occult source, but from desire of the yearning lover; the hungry greed of the the ordinary scientific manuals accessible to all—from the unsatisfied miser; the most undoubting faith of the stern­ hypothesis of the latest Variation in the habits of est fanatic ; the practised insensibility to pain of the har­ species—say the acquisition of carnivorous habits by the diest red Indian brave or half-trained Hindu Yogi; the New Zealand parrot, for instance—to the farthest glimpses most deliberate philosophy of the calmest thinker—all alike backwards into Space and Eternity afforded by the“ Fire- fail at last. Indeed, sceptics will allege in opposition to the Mist” doctrine, it will be apparent that they all rest on verities of this article that, as a matter of experience, it is one basis. That basis is, that the impulse once given to a often observed that the mildest and most irresolute of minds hypothetical Unit has a tendency to continue itself; and and the weakest of physical frames are often seen to resist consequently, that anything “done” by something at a cer­ “ Death ” longer than the powerful will of the high-spirit­ tain time and certain place tends to be renewed at ed and obstioately-egotistic man, and the iron frame of the analogous other times and places. Such is the admitted rationale 6i heredity and atavism. " On pn^o 15T of Mr. Sinnett’s Occnll W orld, tli9 author’s much abused That the same things apply to our ordinary conduct is And still moro doubted correspondent assures him that none yet of nia apparent from the notorious ease with which “ habits,”— ** dor'roo aro like the stern hero of BulwerV’ Zanom.,.“ tho heartless bad or good—as the case may be—are acquired, and it morally dricd-up mummies some would fancy us to bo”...and adds that few of. them “ would caro to play tho part in life of a dessicated pansy be­ will not be questioned that this applies, as a rule, as tween the leavos of a volume of solemn poetry.” But our adopt omits much to the moral and intellectual as to the physical xayin? tha* one or two degrees higher and he will have to submit for a world. period of years to such a mummifying process unless, indeed, he would luntfmly give up a lifelong labour and—Die.— Ed. (To be continued.) BUDDHIST MORALS. among Christians of religious houses having been demo­ lished by mobs, because of the immoralities of clergymen or In a recent issue of the Ohina Mail appears an account priests. And y e t there has been provocation of that sort of the destruction of the “ Temple of Longevity,” one of often enough given, unless rumour has belied some world- the richest and most famous Buddhist Yiharas at Canton, famous Reverends and some thousands more of their pro­ China, by an infuriated mob of Buddhist laymen. For fession iu Europe and America. some time past complaints have been made of the immoral lives of the priests of this temple, but they appear to have neglected paying attention even to warnings from the Nam-hoi, Chief Magistrate. At last three women were New and Scientific Explanation of the Esoteric “W heel, fu ll of Eves.”—The Revd. (Harlequin) De W itt seen to enter the building, an outcry was made, the po­ Talmadge h a s a modern application for his texts. “And the pulace rushed in, but the women had escaped by the back wheels were full of eyes,” Ezekiel said, as he came out of door. The mob, however, found “ ladies’ toilet-boxes, one of his remarkable visions. “ And the wheels were full ornaments and embroidered shoes,” and thereupon beat of eyes," Talmadge repeated on a recent Sunday. “And what and drove out the priests, and tore the ancient building but the wheels of the Printing Press ?” (!) he continued all stone from stone until not a vestige remained. Even this aglow probably with the original idea. “ Other wheels are did not satisfy their outraged sense of propriety, for, the bfind. They roll on, pulling or crushing. The manu­ Mail tells us, they set fire to the ruins and consumed the facturer’s wheel, how it grinds the operator with fatigue, last stick of its roof timbers that lay in the wreck. It is and rolls over nerves, and muscles, and bones, and heart, said that the (Abbot) Chief Priest fell upon his knees not knowing what it does ? The sewing-machine wheel before the Nam-hoi, and implored his help, but was sees not the aches and pains fastened toit—tighter than the made to feel the force of his Worship’s toe after being band that moves it, sharper than the needle which it plies. reminded that “ timely warnings had been disregarded.” Every moment of every hour of every month of every year The Magistrate, on the 15th November last,issuedan official there are hundreds of thousands of wheels of mechanism, proclamation beginning as follows:—“ Whereas the priests wheels of enterprise, wheels of hand-work in motion, but of the Ch’eung-Shau monastery have disobeyed the official they are eyeless. Not so the eyes of the Printing Press. proclamation by allowing women to enter the temple and Their entire business is to look and report. They are full detaining them there, and the people of the neighbourhood of optic nerves from axle to periphery. They are like have suddenly surrounded and set fire to the building, the those spoken of by Ezekiel as full of eyes, sharp eyes, superior authorities have now ordered a detachment of over near-sighted, far-sighted. They look up. They look a thousand soldiers to be stationed along the streets to $own. They look far away. They take in the next street, extinguish what fire there be still remaining,” &c. The the. next hemisphere. Eyes of criticism, eyes of investi­ proclamation contains not one word in censure of the act gation, eyes that twinkle with mirth, eyes glowing with of retribution; from which it is to be inferred that it met indignation, eyes tender with love, eyes of suspicion, eyes with official approval. ; "'of hope, blue eyes, black eyes, green eyes, holy eyes, evil Turning to Bishop Bigandet’s excellent work on Bur­ eyes, sore eyes, political eyes, literary eyes, historical eyes, mese Buddhism, “ The Life or Legend of Gautama, &c.”, we religious eyes, eyes that see every thing. ‘And the find ( pp 290, 291 ) that :— wheels were full of eyes.’ ” “ Popular opinion [ in Burma] is inflexible nnd inexorable Shades Of Ezekiel, pity there is no asylum or hydropa­ on the point of celibacy, which is considered essential to every thic building near Talmadge where he might wash his eyes I ono that has a pretension to be culled a Rulmn, [in Ceylon term­ Let us hope the American Board of Foreign Missions may ed Rahat, or Arahat], The people can never be brought to send him to India, to complete the work the loud J. Cook look upon any person as a priest or minister of religion unless so well began—for our side! We need all the pulpit be li ves in that state. Any infringement ot this most essential lunatics they can spare. regulation on the part of a Ruhan is visited with an immediate punishment. The people of the pluce assemble at the Kinong (Vilmra, temple) of the offender, sometimes driving him out with stones. He is stripped of his clothes : and often public A CRITICISM UPON TIIE “ MIGHTY PROBLEMS punishmeut, even that of death, is inflicted upon him, by order of Government. The poor wretch is looked upon as an outcast OF BRAHMA, I SWAR A AND MA YA. " end the woman whom he has seduced shares in his shume, con­ BY DORASAMY IYER. fusion, ami disgrace. Such an extraordinary opinion, so deeply rooted in the mind of a people rather noted for the licentious­ To the Editor of the “ Theosophist.’’ ness of their manners, certainly deserves the atteutiou of every M adamk,— As o member of ft Reading-Room of Salem, which diligent observer of human nature.” lias recently subscribed for your Journal, I beg to state tlmt, al­ The sociologist will be struck with the stern regard here though the questions to which my article refers, appeared in seen to be felt both among the Chinese and Burmese Bud­ the Theosophist two years ago, yet as 1 read them only a few dhists for the reputation of their priests. The same feel­ days since, and as they, even now, appear to continue to draw t h e attention of the people in this part of the country, I will, ing prevails in Tibet, where one who is included in the with your permission, undertake to answer them. I would, sacerdotal order, whether as lama or ordained priest, is therefore, request that you may be pleased to re-insert the said punished with death for breach of the rule of chastity. questions together with my article for the convenience of your He and the woman are either bound together with ropes Vedanta readers. and flung into the nearest stream or pond to drown, or Yours faithfully, buried to the chin in the ground and left to die by inches. DORASAMY IYER, The lavish honour shown to the Buddhist priesthood in all Buddhistic countries, is the popular tribute to the sup­ District Munsiff of Salem. posed high moral excellence of a class of men who profess Salem, 5th January 1882. to imitate the character, and follow the precepts of Lord Instead of republishing the articlo above roferred to, it is far Buddha. Aud candour will compel every fair man to say better tlmt the Vedanta scholais interested in the discussion with the Romish Bishop of Rangoon, that their moral should turn to the back numbers of the Tiikosophist. They characters are, as a rule, blameless. Lazy, they are beyond will find it on page 87, column 2 in the January number of the doubt, and too often selfish and ignorant; but the cases of year 1880. It was written by “Sri Puravnstu Venkata Runga- sexual indulgence among members of the Sangha are charia Arya Vara Guru” and directed against our friend, the comparatively very rare. Col. Olr.ott’s experience, in learned Sanskrit Professor of Benares, Pramada Das Mittra, Ceylon, tallies with Bishop Bigandet’s, in Burma. The who answered it very ably there and then in the same number. vengeance taken upon recreant priests in China and Bur­ The present article—criticizing that which was itself intend­ ma is the more impressive since we can recall no instance ed as a scathing criticism— comes rather late in the day ; but, ns our Journal was founded precisely for the object of fathom­ The reader will at once perceive that these four ques­ ing the intricate metaphysics of India’s philosophies, we give tions which the writer puts to the followers of Sankara, it room with pleasure. Confessing our inability to decide be­ and of which the third is, forsooth, one of the mightiest tween the ihrte opponents, wo leave the task of awarding tho of the “ Mighty Problems,” are all answered by himself. palm of Vedanta scholarship to those qualified better than our­ For, he says:—“ According to his (Sankara’s) doctrine, selves to judge of the respective merits of the three Pundits, being one with Brahma, eternal bliss (Brahma An an da) is, only hoping that the “ Mighty Problems” that follow, may indeed, the end and aim of man.” It thus becomes appa­ finally themselves be solved.— E d . rent that the critic, instead of setting forth at once his objections to the doctrine, prefers to lose time over idle In the T heosophist of January 1880, which only a few words. days ago, I happened to read for the first time, I met with Then follows another set, consisting of the following a .subject whose importance as a philosophy is unparalleled, questions :— but which has been dwelt upon in so fallacious a manner (1.) “ Is the being who is the aspirer essentially that one who sees that fallacy would he guilty of forget­ Brahma or any other ?” ' ting his duty to the truth-seeking portion of the public, (2 .) “ If he is in reality a Brahma, what has he to as­ should he neglect to expose it. Moreover, it is a subject pire for ?” which has ever engaged the minds of the educated ortho­ (3.) “ If not, will he newly become a Brahma ?” dox Hindoos—at least in the southern part of the Penin­ The first question is evidently preliminary to the other sula—and with which the Theosophists of India cannot two. But P. V. R. uses the word “ essentially” in tbe but feol deeply and unavoidably concerned. My answer, first, and the phrase “ in reality” in the second. The word therefore, ought to be published. “ essentially” refers only to what forms the essence in The article in question is headed “ Brabrnn, Iswara and contradistinction to what is non-essential in the aspirer. Maya, by Sri Paravastu Venkata Rungacharia Arya Vara If he has used the phrase “ in reality ” in the same sense Guru it contains a series of questions which their author as “ essentially,” then these three questions are unwar­ calls “ Mighty Problems,” and it specifies ccrtain “ Bha- ranted by reason. For, though it be said that the aspirer fihyas” (Goitnnmkiriei) including those of Sankara, and is essentially Brahma, yet he has to aspire after beatitude warns tlio Theosophists not to trust to the explanations of according to the doctrine quoted by P. V. R , because the Professor Pramada Das Mittra,before they discover by which aspirer is (according to the wording of the questions) com­ of the said •‘Bhashyas” they (the problems) are the clearer posed of the essence ami of whav, is not the essence, and solved. is, therefore, not “ One with Brahma”which is purely an Finally, while admitting that the views of Pramada Das essential whole; and, further,the third question would be Mittra are quite in accordance with tbe doctrine of San­ inconsistent with the first.. However, judging his mean­ kara, the author informs the public that he means to re­ ing of the term “ in reality” from the third question (viz., fute the doctrine of “ Ad vita.” Sri P. V. It. A. V. Guru’s “ If not, will he nciclij become a Brahma ?” or, in other criticism was followed in the same number by a reply from words, will the aspirer, who is not at all Brahma., become the Professor, who gave an erudite explanation of the Brahma X) irrespectively of the first question, it can be said general principles of the doctrine. I do not undertake that P. V. R. has not used it to convey the same meaning to explain here the doctrine, but will simply point out as “ essentially,” and that the second and third questions the absurdity of the first critic’s questions themselves. refer to the whole of what constitutes man without dis­ Such fallacies should be destroyed—never criticised or tinction as to what is “ essential” and what is not. Again, even answered, as their very nature forbids of any argu­ both the second and third questions are inconsistent with ing. An exposition (as that by the above-named Professor the question No. 1, which is the basic one. In any case, the in his answer) of the general principles to which the character of those three questions shows that P. V. R. questions refer is all that is required. An attempt to relying barely upon prepossessions, confused and probably inculcate the subject itself would prove fruitless ; for, while borrowed .them without any definite reasons or decisive the questioner—unable to comprehend or appreciate the views of his own. inculcation—would always construe his own lack of com­ Then comes the query “ Can one thing become another ?” prehension into an incapability of those he questions, he P. V. R. considers it to be an axiom that one thing cannot would, at the same time, continue to pride himself upon become another, and has, thereupon, built the interrogatory his questions as if they were insolvable, only because— arguments which precede that question. It thus becomes as he thinks—they are skilfully framed. apparent that if he is not thoroughly convinced of its It is not for the first time that such questions are asked. being axiomatic truth, then is ho constrained to confess They are trite ones, and are being constantly echoed by that those arguments arc entirely fallacious. To make certain sections of people, who neither have learnt nor are him so confess, I would simply ask him to reflect, for a they willing to learn the “ Advita” doctrine with any­ moment, upon what perceptibly surrounds him. If he thing like a system ; and, therefore, are only prone to ig­ does it, he cannot possibly fail to see that Nature is inces­ norantly shout their satisfaction, at what they regard as- santly effecting changes, through some process or other, in an able attack upon t.he Advitees.* This well-known fact all of her departments. It would suffice to draw his renders it the more desirable to analyze the intrinsic attention to but a few of the most common changes taking value of the said questions. place in nature to upset all his arguments. For instance, The first four apparently form one set an active human frame to-day—is turned to dust to-mor­ (1.) “ Whether (Moksha) beatitude or salvation is or row. A huge tree covered with fresh leaves, fragrant blos­ is not the (Purushartha) end, which a human being should soms and fruit, may be reduced to ashes in a second : the aspire to ? If not, all human effort for acquiring know­ ugly, creeping caterpillar of one day becomes the beautiful ledge and wisdom, such as the study of Vedanta science, and swift butterfly of the morrow; and the dumb, soft would be vaiu.” and harmless worm is metamorphosed into the buzzing, (2.) “ If, however, it be the end aspired, who is the winged wasp, and furnished with a venomous sting, from aspirer?’'’ one day to the other. As P. V. R. is a Hindu, I would (3.) “ For whose sake does he aspire?'’ also remind him of the “ Sidhis,” of Airima and Maldma, (4.) “ W hat sort of thing is the object aspired to ?” Garima and Lagldma—the opposite qualities, which the Sidhas are said to be able to attain at their will and * The Adcilees are one of the two sects of the Vedanta system. pleasure. Tt rejects the idea of a personal God, holding that the Param- A single glance at the succeeding part of his discourse iitina ("or Universal Soul) and At.ma (the human soul.) are identical. ■will at once show that all the other questions asked They are advanced highly spiritual Pantheists, though theyreject the name ; but we find no oilier equivalent for their belief in the by him, have a.n exclusive bearing upon the absurd English language,—Kr>. answers which ha has framed for himself either through ignorance, or with the object of enabling himself to put many erudite and truth-seeking men and upon so solemn forward those questions. Hence he has 110 right to defy a subject as the “ Advita Doctrine,” but to treat it in a other people to explain away his own absurdities. Again most flippant way. the prefix “ Perhaps” used by him before every new set I would not, nay need not, represent the greatness of of answers, clearly shows that P. Venkata llungacharia Sreemat Bliagavin Sankara Charya. But, let the reader has not even taken pains to enquire about the principles bear in mind that He appeared in the world at a time and reasons upon which the doctrines of the A dvita rest. when the study of Sanskrit philosophies was not as greatly Therefore, none need be told that his attempt to deal with neglected as it is at present; and nevertheless, He con­ a subject, of which he is ignorant, is utterly reprehensible. vinced all those of His contemporaries who knew Him Ile crowns his difficulties with the final question— personally, of the correctness of His doctrines so thoroughly “ Would there be 011 the face of the earth any such thing (or and so cogently, and during His career, evinced so abun­ being) as seeking one’s own annihilation ?”— the question dantly the possession of supernatural powers that even IIis showing itself inconsistent even with his hypothesis, 02011 most vehement opponents became His disciples, and namely, that the Advitees seek their annihilation. Again, finally conceiving the greatest veneration for Him, besides having reference to nothing loftier than mere actually worshipped the great Sankara Charya. earthly things, that question is clearly opposed to the fact of deliberate and premeditated suicides occurring even Indeed, no philosophy or doctrine, which is unable to stand among those men wlio reject belief in a future life. Nor the test of logic and reasoning, deserves any regard. And is suicide confined to mankind only. Records based upon the best mode of testing its soundness is to discuss it with­ scientific observation tell us that even scorpions will out prejudice or fear, and, setting forth every reasonable sting themselves to death when apprehending the approach doubt and difficulty, to get them explained. That this is of tire. And many are the instances that might be adduced the mode adopted by the students of the Advita Philosophy is clear from many of the Advita treatises. P.V.ll. is wel­ to convince him that there is “ 011 the face of the earth such a thing as seeking one’s own annihilation.” Having come with all those who share his views to offer questions; apparently satisfied himself of the unanswerable wisdom of but he has no right to intrude upon the valuable time of liis question, P. V. R. comes with its help to the following the learned readers, with his problems abounding but in conclusion :—“ Hence it follows that by beatitude is meant palpable and self-evident absurdities. Any one acquaint­ something, which, far from annihilating the soul, would ed with the lectures of a genuine Vedanta scholar, one endow it with some particular thing not already possessed.” who has both the theoretical and practical knowledge of the This conclusion, far from deserving any attention, plain­ Advita philosophy can explain away with the utmost ly shows that while the critic was writing one part of his ease any of his objections, and show him, at the same time, article he had forgotten what he had written in the pre­ that any attempt to refute the doctrines of such a Divine ceding part. From his own expression— “ far from an­ Personage as Sankara Charya is about as reasonable as to nihilating the soul ” it becomes evident that P. V. R. seek to blow out the light of the Sun.* Even among supposes Sankara’s doctrine of “ Moksha” to teach the those who are not illiterate, there are many who have annihilation of the soul; whereas in a preceding para­ never cared to acquire either the theoretical or practical graph he says:—“ According to his (Sankara’s) doctrine, knowledge of the Advita philosophy. Some of them con­ ‘being one with Brahma,’ eternal bliss (Brahma Anamla) sider it as Pantheism; while others say that it is based is, indeed, the end and aim of man,” and he sets this as the upon mere conjectures. All such mistakes arise from starting point for his subsequent discussion. Every one ignorance and blind assumptions. knows-that tho two meanings (according to dictionaries) One word more to the Theosophists. Let them know of the phrases “ being one with Brahma” and— “ annihi­ that any one who disputes the Advita Doctrine is no Yogi. lation of the soul” differ as greatly as light from darkness. This is as true as that no genuine Adept or Yogi can pos­ And that P. V. R. himself attached no other meaning to sibly ever doubt the soundness of its teachings. If any man them is clear from his question—“ Would there be on the disputes Advita, he should immediately be asked if he face of the earth any such thing as seeking one’s own an­ claims to be a genuine Yogi. nihilation ?” By answering in the negative, lie would speak but the There is one more objection to P. V. R’s article. I re­ truth. Advita is the most sublime philosophy. It is fer the readers to its heading : Brahma, Iswara and Maya, both theoretical and practical. It has been and can at any “ by Sliri Paravastu Venkata Runga Charya Arya Vara- time be demonstrated both by reason and practice. guru.” The title means that the article treats of those And when the Theosophists come to that stage of philoso­ three subjects in an explanatory Way, while, in reality, it phical enquiry (which they seem fast approaching) where consists but of a few questions of the same character as they will have to ask themselves— “Whether the practices the above quoted, and not a word is to be found in it of of Yoga tend to ‘ Moksha’ and if so, how ? ’’—then will they either Brahma, Iswara, or Maya. Cautiously omitting to find satisfactory solutions to those questions nowhere but give his own explanations of either of those terms and un­ in the Advita philosophy. It is not an exaggeration to willing (perhaps unable ) to say more than that by beati­ say that each link in the chain of reasoning which leads to tude is meant “ something endowing the soul with some the Doctrine of Advita is by itself a complete and true particular thing,” P. V. R. had no right to give to his philosophy and the noblest food for thought. article that splendid title. The expressions of P. V. R. as well as the mode iu which * The Indignation of our esteemed correspondent ia natural, he has dealt with the subject, reminds one of the “ analy­ and we respcet it, since lie appears to be a true Vedantin and a sis” on whioli the Atheists ground their denial of the fervent disciple of Sankara Charya. I3ut liis wrath might find existence of God. This analysis is confined to tho most a far larger outlet than the innocent article written in lKSO, by patent part of Nature. It need hardly be argued that to try the gentleman of the long name. Mr. Dorasaniy Iyer should turn to solve the question by analyzing matter is as reasonable as it against a fitter opponent, such one, for instance, as Major G- A. Jacob of the Bombay Staff Corps and the Inspector of Army to go on digging into the earth, to see whether there exists Schools, who has furnished the missionaries wiih a “ Manual of in it that particular planet. Without going into an analysis Hindu Pantheism,’’ upon the Vedantasara. (See Triibner's Oriental of their arguments here, it is enough to say that their Series.) In il the learned gentleman who wrote it “ to provide reasons are as childish, and their arguments as fallacious tlie missionaries” with a weapon against tlie '• Heathen"—bungles up and confuses with a mosl charming carelessness tlie various as those of P. V. R. gitnas of the system- So, he makes 110 difference-; between “ Maya” But, even in the arguments of the atheists there exist no ('ignorance) which constitutes the causal body of Ishwar and more glaring inconsistencies and contradictions than we fiud the “ Maya” constituting tlio causal body of jira; one ‘’Maya” being of pure satva guna, aud the other of impure satva guna ; in P. V. R’s article. I leave it to the readers to judge how the said author, moreover, mistakes the words for pure aud far P. V. 11. is under the above circumstances justified iu impure satva guna iu tho original Sanskrit—for Brahma publishing an article ia your valuable Journal read by so itself! —Ed, , ^1 NEIVSABHA A T B UDDHA GA YA. not they are accurate in their statements. But, in such a An esteemed correspondent at Buddha Gaya, Babu In­ case, why touch a subject at all ? Large sums are annually dia Narion Chokroborty, M. A., B. L., sends us an inter­ spent by Governments to secure old Asiatic manuscripts and esting account of the recent visit, to that hallowed spot, oi learn the truth about old religions and peoples, and it is Pandit Kumar Sreekrishna Prasanna Hen, Editor ot the not showing respect for either science or truth to mislead Dharma Broc/wrok, and Secretary to the Bharotboishia people interested in them by a flippant and contemptuous Arya Dharma Procharinee Sabha.” This gifted young man treatment of facts. is described as an orator of great power and eloquence, On the authority of direct information received at our and a Pandit, learned in the text and meaning of the Head-quarters, we will try to give a more correct view of Vedas, Purans and Shastras. His lectures were attended the situation than has hitherto been had from books. Our by all the nobility and gentry of the neighbourhood, who informants are firstly—some very learned lamas; secondly were deeply impressed with his exposition oi^ the Vedic —a European gentleman and traveller, who prefers not to religion, and his appeals to them to aid in restoring its an­ give his nam e; and thirdly—a highly educated young cient splendour and glory. His efforts for the establish­ Chinaman, brought up in America, who has since preferred to the luxuries of worldly life and the pleasures of West­ ment of a branch of the “ A r y a Dharma Procharinee c^abha at Gaya, were crowned with brilliant success. l*or seven ern civilization, the comparative privations of a religious consecutive days, the indefatigable orator lectured before and contemplative life in Tibet. Both of the two last- large and enthusiastic audiences,sometimes twice and tin ice named gentlemen are Fellows of our Society, and the on the same day. On the eve of his departure, the lectuier, latter—our “Celestial” Brother losing, moreover, no oppor­ accompanied by a crowd of friends, paid a visit to Buddha tunity of corresponding with us. A message from him Gaya, and was profoundly impressed at seeing the magni­ has been just received via Darjeeling. ficent monument erected on the place where the immoital In the present article, it is not much that we will Sakya Singha, the great Gautaina Rishi, became Buddha. have to say. Beyond contradicting the queer notion of the S t a n d i n g before the splendid temple of Gaya, now under Bhootanese DharmaRaja being “an incarnation of Buddha,” repair, he remarked that “ the memory of true greatness vve will only point out a few absurdities, in which some can never perish...!” prejudiced writers have indulged. The subjects of his several lectures were “ True Iro- It certainly was never known—least of all in Tibet— that gress,” “ The Freeing of India from Evil Spirits, “ On the the spiritual chief of the Bhootanese was “ an incarnation Degradation of the Sonaton Arya Dharma, “ Practical Re­ of Buddha, who never dies.” The “ Dug-pa * or Red Caps” ligion,” “ Moorti Poojan, or Image Worship”— in which he belong to the old Nyang-na-pa sect, who resisted the reli­ gave a beautiful interpretation from a ‘Satwik point of gious reform introduced by Tsong-kha-pa between thelatter view. Then a grand lecture was delivered by the Arya part of the fourteenth and the beginning of the fifteenth Missionary at the “ Tikari House ot the wealthy Raja Rsio centuries. It was only after a lama coming to them from Bahadur,” at which the audience was invited to adopt Tibet in the tenth century had converted them from the measures for the establishment of an Arya Dharma old Buddhist faith so strongly mixed up with the Bhon Sabha.” During this speech “ he vehemently denounced practices of the aborigines—into the Shammar sect, that, drinking and immorality, and handled so ably the subject, in opposition to the reformed " Gyelukpas,” the Bhoo­ that even those who are more or less addicted to such tanese set up a regular system of reincarnations. It is not abominable vices” loudly applauded the orator..." 1 hen a Buddha though, or “ Sang-gyas”—as he is called by the subscription list went round, the Raja subscribing Rs. 1,000, Tibetans—who incarnates himself in the Dharma Raja, and immediately paying it in cash,and the munificent Maha­ but quite another personage ; one of whom we will speak ranee of Tikari, promising a similar sum, if not more, as about later on. we were made to understand by her Naib Dewan. It was Now what do the Orientalists know of Tibet, its civil resolved, during this meeting, that a. sum of Rs. 7,000 administration, and especiallly its religion and itR rites ? should be raised, for the purpose of buildiug a Sabha house, That, which they have learned from the contradictory, and in which Sanskrit and the Shastras should be taught gratis. in every case imperfect statements of a few Roman Catho­ “Another lecture was delivered by Babu Kumar Shree- lic monks, aud of two or three daring lay travellers, who, Krishna, on the same day, before the school boys at the ignorant of the language, could scarcely be expected house of Rai-Sham Lall Mittra, for the purpose of advising to give us even a bird’s-eye view of the country. The them to establish a “ Suneeti Soncharinee Sabha, which missionaries, who introduced themselves in 171-0, stealthily has accordingly been established...” _ into Lhassa,f were suffered to remain there but a short We congratulate the learned lecturer upon his success­ time and were finally forcibly expelled from Tibet. The let­ ful visit to Gaya, and hope the new Sabha may be the ters of the Jesuits—Desideri, and Johann Grueber, and means of doing great good to India. especially that of Fra della Penna, teem with the great­ est absurdities.^ Certainly as superstitious, and appa* rently far more so than the ignorant Tibetans themselves, REINCARNATIONS IN TIBET . 011 whom they father every iniquity, one has but to read these letters to recognize in them that spirit of odium So little is known by Europeans of what is going on in theologicum felt by every Christian, and especially Catholic Tibet, and even in the more accessible Bhootan, that an missionary for the “ heathen” and their creeds ; a spirit Anglo-Indian paper,—one of those which pretend to know, ■which blinds one entirely to the sense of justice. And and certainly discuss every blessed subject, whether they •when could have been iound any better opportunity to really know anything of it or not,—actually came out with ventilate their monkish ill-humour and vindictiveness than the following bit ot valuable information :— in the matter of Tibet, the very land of mystery, mysticism “ It may not be generally known that the Deb Rnjn of Blioo- and seclusion ? Beside these few prejudiced “ historians,” t.m, who ilieil in June Inst, but whose decease lws been kept but five more men of Europe ever stepped into Tibet. Of clergy and the ignorant masses of their tion that was ever brought to Europe about that terra in- parishioners, than there is between the Christianity of a Bishop ■ coynita. It contains one passage, which, to our mind, Berkeley and tint of a modern Irish peasant. Hitherto Orientalists sums up in a few words the erroneous views taken by the have made themselves superficially acquainted but with the beliefs Orientalists of Lamaism in general, and of its system of and rites of popular Buddhism iu Tibet, chiefly through the dis­ perpetual reincarnation especially. “ It was, indeed,” it torting glasses of missiouaries which throw out of focus every re­ ligion but their own. Ihe same course has been followed in respect reads, “ at about the period of Hiuen-Thsang’s journey, to Sinhalese Buddhism, the m’ssiouaries having, as l!ol. Olcott ob­ that Buddhism first began to find its way into Tibet, both serves iu the too brief Preface t.o his liuddhist Catechism, for many from the direction of China and that of India; but it yeais been taunting the Sinhalese with the “ puerility and absurdity of came in a very different form from that in which it reached their religion " when, iu point of fact, what they make of is not or­ thodox Buddhism at all. Buddhist folklore and fairy stories are the Ceylon several centuries earlier. Traditions, metaphysical accretions of twenty-six centuries.—E d . ,

• Wo spoak of the present century. It is vory dubious whelber the two f The reader has but to compare in Mr. Markham’s Tibet tlio missionaries Hue and Gabet ever onttred Lha-ssa. 'Iho Lamas deny it.-E d. warm, impartial and fiauk praise s bestowed by Bogle and Turner on f We are well awaro that tho name is generally written P ugclal, but it ia the Tibetau character and moral standing aud the outluisiastio orroneous to do so. “ Pugdal” means nothing, and iho Tibetans do not give eulogies of Thomas Manning to the address of the l)alai-Lama mid meaningless names to their sacred buildings We do not know how Otimo his people, with the three lettei s of the throe Jesuits iu the .1 ppendix, de Korcia spells it, but, as in the case of P ho -fa -la of Lha-ssa loosely spelt to enable himself to form a decisive opinion. While the former three '* Potala’’—tho lamasery of Phag-dal derives its name from Phag pa gentlemen, impartial narrators, having no object to distort truth, (phag-em inentin holiness, £>uddbu*like, spiritual ; nnd p h a -m a n , father) the title of “ Awalokiteswara,” tho Hoddhisatwa who incarnates himself in the liardly find sutiicieut adjectives to express their satisfaction with the Dalai Lama> of Lha-ssa Tho valley of the Ganges, whero Huddha p eached .Tibetans, tbe three ‘•men of Cod” pick no bei ter terms for the Dalai- and lived, ie also called “ Phag-yui,” the holy, spiritual land ; the word p h a g Lamas mid the Tibetans than *■ their devilish God the Father”...... coming froui the one root—Hia or Pho being tho corruption of Fo—(or “ vindictivu devils”...... “ iieiids who know how to dissemble,” who Buddha) as the Tibotan alphabet cont*ins no letter F.~ El*. are “ cowardly, arrogant, aud proud”...... ‘‘dirty and immoral," &c., J Says Mr. Markham'in Tibet (p. X V lI P refa ce): “Gedun-tubpa, another &.C., &.C., all iu tho same strain fur the sako ot truth aud Christian groat roformer, was contemporary with Tsong-kha-pa, having been born in charity 1—Hu. 1339, and dying in 147A" (having thus lived 135 years). He built the monastery at Teshu Lumbo (Tda-shi Hlum-tio) in 1445, and it wa< in tho person of this J As Father Hesideri lias it in one of his very few correct re­ parfoct Lama, as he was called, tliat the system of perpetual incarnation com* marks about the lamas of Tibet, “ though many may I now how to mencod H i wa< himself tho incarnation of Boddhisatwa Padma Paui and read their mysterious books, not one can explain them” —au obser­ on his death he relinquished the attainment of linddha-hood that he m ight be born again and agtin for the benefit of mankind ....'.When he died, his vation by-the-bye, which might be applied with asmuch justice to the successor was found era an infant by tho possession of ccrtaiu divine ranrkp, Christian as to tho Tibetan clergy,—,See App. Tibet p, 3U(i}.— En, and the hot-bed of the “Shammar” or Blion rites,*—between of Gay-don Toob-pa,*— invaded Bhootan at the head of his the ninth and tenth centuries, and had converted them into army of monks. Conquering the whole country, he pro­ what he callcd Buddhism. But in those days, the pure claimed himself their first Dharma Raja, or Lama lliinbo- religion of Sakya Muni had already commenced degener­ chay—thus starting a third “ Gem” in opposition to the ating into that Lainaism, or rather fetichism, against two Gyalukpa “ Gems.” But this " Gem” never rose to which four centuries later, Tsong-kha-pa arose with all the eminence of a Majesty, least of ,all was he ever con­ his might. Though throe centuries had only passed since sidered a “ Gem of Learning” or wisdom. He was defeated Tibet had been converted (with the exception of a handful very soon after his proclamation by Tibetan soldiers, aided of Sham mars and Bhons), yet esoteric Buddhism had crept by Chinese troops of the Yellow Sect, and forced to come to far earlier into the country. It had begun superseding the terms. One of the clauses was the permission to reign ancient popular rites ever since the time when the Brah­ spiritually over the Red Caps in Bhootan, provided mins of India, getting again the upper hand over Asoka’s he consented to reincarnate himself in Lha-ssa after Buddhism, were silently preparing to oppose it, an opposi­ his death, and make the law hold good for ever. No tion which culminated in their finally and entirely driving Dharma Raja since then was ever proclaimed or the new faith out of the country. The brotherhood or recognized, unless he was born either at Lha-ssa or on community of the ascetics known as the Byang-tsiub— the Tda-shi Hlum-po territory. Another clause was to the the “ Accomplished” and the “Perfect”— existed before effect that the Dharma Rajas should never permit public Buddhism spread in Tibet, and was known, and so men­ exhibitions of their rites of sorcery and necromancy, tioned in the pre-Buddhistic books of China as the frater­ and the third that a sum of money should be paid yearly nity of the “ great teachers of the snowy mountains.” for the maintenance of a lamasery, with a school attached Buddhism was introduced into Bod-yul in the begin­ where the orphans of Red-caps, and the converted Sham- ning of the seventh century by a pious Chinese Princess, mars should be instructed in the “ Good Doctrine ” of the who had married a Tibetan King,-)- who was converted by Gyalukpas. That the latter must have had some secret her from the Blion religion into Buddhism, and hnd be­ power over the Bhootanese, who are among the most ini­ come since then a pillar of the faith in Tibet, as Asoka had mical and irreconcilable of their Red-capped enemies, is been nine centuries earlier in India It was he who sent proved by the fact that Lama Duk-pa Shab-tung was his minister—according to European Orientalists: his own reborn at Lha-ssa, and that to this day, the reincarnated brother, the fu st Lama in the country—accordingto Tibetan Dharma Rajahs are sent and installed at Bhootan by the historical records—to India. This brother minister returned Lha-ssa and Tzi-gadze authorities. The latter have no “ with the great body of truth contained in the Buddhist concern in tho administration save their spiritual authority, canonical Scriptures; framed the Tibetan alphabet from and leave the temporal government entirely in the hands of the Devanagri of India, and commenced the translation of the Deb-Rajah and the four Pen-lobs, called in Indian , the canon from Sanskrit—which had previously been official papers Penlows, who in their turn are under the translated from Pali, the old language of Magadha,—into immediate authority of the Lha-ssa officials. the lauguage of the country”. (See Markam’s Tibet.)% From the above it will be easily understood that no “ Dharma Raja” was ever considered as an incarnation Under the old rule and before the reformation, the high of Buddha. The expression that the latter “ never Lamas were often permitted to marry, so as to incarnate dies” applies but to the two great incarnations of equal themselres in their own direct descendants—a custom which rank—the Dalai and the Tda-shi Lamas. Both are incar­ Tsong-kha-pa abolished, strictly enjoining celibacy on the nations of Buddha,though the former is generally designated Lamas. The Lama Enlightener of Bhootan had a son whom as that of Avalokiteswara, the highest celestial Dhyan. he had brought with him. In this son’s first male child For him who understands the puzzling mystery by having born after his death the Lama had promised the people obtained a key to it, the Gordian knot of these successive to reincarnate himself. About a year after the event—so reincarnatious is easy to untie. He kuows that Avalokites­ goes tlie religious legend—the son was blessed by his wara andBuddha are one as Amita-phof (pronounced Fo) or Bhootanese wife with triplets, all the three boys ! Under Amita-Buddha is identical with the former. What the this embarrassing circumstance, which would have floored mystic doctrine of the initiated “ Phfig-pa ” or “ saintly any other casuits, the Asiatic metaphysical acuteness was men ” (adepts)teaches upon this subject, is not to be re­ fully exhibited. The spirit oftlie deceased Lama—the vealed to the world at large. The little that can be given people were told—incarnated himself in all the three boys. out will be found in a paper on the Holy Lha ” which we One had his Om, the other his Ban, the third—bis Hoonq. hope to publish in our next. Or, (Sanskrit:)—Buddha—-divine mind, Dharma—matteror animal soul, and Sang ho,—the union of the former two in our phenomenal world. It is this pure Buddhist tenet which “ N. S.” of Guzerat who sends us a panegyhic was degraded by the cunning Bhootanese clergy to serve upon British rule in India is informed that his article the better tlieir ends. Thus their first Lama became a will not be published as it is political and anonymous. triple incarnation, three Lamas, one of whom—-they say— got his “ body,” the other, his “ heart” and the third, his------W e have to acknowledge with our grateful word or wisdom. This hierarchy lasted with power undi­ thanks receipt of a double copy of two fine Persian books vided until the fifteenth century, when a Lama named Duk- presented to the Journal and the Library of the Theoso- pa Shab-tung.- who had beeu defeated by the Gyalukpas phicr 1 Society by the author, Mr. Manekji Liinji Hataria, of Teheran, Persia, who sent instructions to that effect to Mr. Nusserwanji Shapoorji Sooj of Bombay, to whom out * Tlie Shammar sect is tint, as wrongly supposed, a kind of cor­ thanks are equally due. Our personal ignorance of the r u p t e d Buddhism, but an offshoot of the Bhcin religion—itself ft degenerated remnant of the Chaldean mysteries of old, now a ro- Persian language forces us to postpone our notice of the lii'iou entirely based upon necromancy, sorcery and soothsaying. Wotks in the present issue, but we expect to give a review Tho introduction of Buddha’s name in it meins nothing.—E d. of both at an early date from the pen of one of the i A widely spread tradition tells us that after ten years of married Persian scholars belonging to our Society. life, with her husband’s consent she renounced it, and in the garb of a nun - a Ghelun^-ma, or “ Alii,” she preached Buddhism all over * The builder and founder of Tda-shi Hlum-po (Teshu-luitibo) iu the countiy, as, several centuries earlier, the Princess Sanghainitta, 1445 ; called the “ Perfect Lama,” or Panchheu—the precious jewel .Asoka’s daughter, had preached it in India aud Ceylon. —Ed. from the words— Pan-chhengrcul teacher, nnd “Itim-ljochay” priceless t But, what he does not say (for none of the writers, he derives jewel- While the Dalai Lama is only Gyalba Kim-bochay, or “ gem 3 iis information from, knew it) is that this Princess is the one, who of kingly majesty” the Tda-shi Lama of Tzi-gadze is I’anchhen Kim- as beliei'tid to have reincarnated herself since then in a succession of bochay or the Gem of Wisdom and Learning.— E d. female Lamas or Him atii—precious nuns. Durjiay Pan-mo of t In Tibetan pho aud pha—pronounced with a soft labial whom Bo^le.speaks—his Tda-shi Lama’s Jialf-sister—nnd the supe­ breath-like sound—means at the same time “ man, father.” So p ka- rior of thtTnuuaevy ou the Lake Yam-dog-celio or Piate-Lake, wns y n l is native land ; pho-nya, angel, messenger of good news ; p/ia-me, oue of such reincarnations.—Ed. ancestors &c., &c, ■ KOOT-HOOMI IX AUSTRALIA. and Materialism, for we are told in the Revelation that it is also the number of the Man), and while doing so, I Our friend Mr. Terry, of Melbourne, is fortunate in received the following solution, which I have much plea­ having access to a clairvoyante of exceptionally good sure in transmitting to you for consideration. lucidity, as he informs us. Quite recently she claims to In Adam (or Earth-tnan) was sown the seed of eternal have seen in her trances the Kama-rupa (double) of a life, which was to germinate in the womb of Mother living man, who is thus described by Mr. Terry in a letter Earth for nine months of 6 6 6 years each month (this received by us by the last Australian mail. “ An intelligence clothed in limn mi form, wearing nn Enstei'n being the number of the animal man) ; at the expira­ costume, nnd having ii dark complexion, hut not so dmk 11s the tion of which period it would be brought to the birth uvernge Hindoo, professing t.o be Root-IIoomi, presented him­ in the year of grace 3 881, which summed Kabbalis­ self to my cldivvoymite, aud I conversed with him. Though tically—1+8 + 8 + 1=38. Now 18 divided by 3 gives, as there wus nothing in the conversation inconsistent wilh tho we have seen,6 6 6 . The seed was quickened at the sixth diameter assumed, there were still no proofs of identity. I will month (a .m ., 4000) by Christ, the Anointed, at his first experiment further. I must have evidence as a basis of belief.” coming, for there has been no introduction into the world The description is vague and may suit any one of some of anything but the breath of the higher life, the Christ thousands of Kashmiris and Brahmins of various families, into the Adam, or the Divine Life of Light and Love into Koot-Hoomi is, in fact, of a light complexion. Having the seed prepared in the earth 1881 years ago by Christ asked his attention to the foregoing, we are authorized to tho Anointed, at his first coming. say on his behalf that he will not yet affirm or deny the Now let us see if this can be proved Kabbalistically :— truth of this vision. Mr. Terry promises to make further Six months of 6 6 6 years each, would give 3996 years experiments, the issue of which he will await. We will or 3 + 9 + 9 + 6 = 27, and three months more of 6 6 6 year, say, however, that K.H. has before now both been seen by each month, would give 1993, or 1 + 9 + 9 + 8 = 27 ; but clairvoyants and controlled” a medium, as we are told. now add these two products together Kabbalistics ally—2 + 7 + 2 + 7 = 18. We obtain always eighteen- which, divided by 3, give 6 6 6 , the mystic number; 1881. and the two sums of the whole nine months of 6 6 6 Writing lo tbe Editor of the Medium and Day-breah, the years each— —5 + 9 + 9 + 4 = 27, or 2 + 7 = 9, Iiight Hon. tho Countess Mario of Caithness gives tbe public surely the nine months of gestation ! at the fulfilment of some new und very original views upon tho fut.nl figures of the which period tho Man (evidently the higher or more per­ year J 8 8 I. Wo quote from the letter, ns the .^peeuhitions of ihe fect and divine man) is to succeed the earthly, or animal learned writer support many of our own assertions given in tbe man; or, in other words, the Son of Adam or man is ready Thkosophist regarding the fatal ye.ir, o u r views, us usual, having been a good deal derided by tlie profane papers at tbe time. to become the Son of God, and to be measured by the measure of the angel. The celebrated Abracadabra, or Pentacle of the Pagan. ...“ Perhaps it is not generally known in England, that Theosophists, gives the best explanation of the mysterious some time in the year 1879, after the death of a Danish number 6 6 6 , as follows :— gentfeman in America, some very old papers were found, ABRACADABRA...... A which at first could not be deciphered, but, in 1880, they ABRACADABR were discovered to be in Danish, and to have been writ­ ABRACADAB ten by Tycho Brahd, the celebrated Danish astronomer, ABRACADA...... A born in 1546. These papers contained a prophecy re­ ABRACAD lating to the importance of the year 1881, which would ABRACA...... A be the end, and the beginning of a Cycle, and foretelling ABRAC great troubles which were to happen in the few year3 ABRA ...... A following, which, he said, would be most eventful. The ABR celebrated astronomer, Kepler, was his assistant at AB Benatek, where he died in 1001; aud to the advice of Ty­ A ...... A cho BrahtS, the great Kepler is said to have owed much. Strange to say, I have felt so deep an impression all The first capital letter, A, occurs five times at the end along that the year 1881 was to be a.s eventful in some of the lines, which five letters A, reunited, give the form spiritual sense as had been predicted of it in a material of the Pentagram, the emblem of Man, the Microcosm, sense, by so many and such widely different sources (some th u s:— of these popular predictions have even been sold in pamphlets in the streets of Paris), that I do not think I have written a letter or note, or used the date in any way for the last ten months, without underlining the pregnant numbers, feeling each time I did so that it was the time of fulfilment. There is yet another remarkable coincidence regarding this date, 1881— 1 + 8 = 0 , 8 + 1 = 9—to be found in the seventeenth chapter of Genesis; in which we read that the Lord God Almighty renewed the Covenant with The total number of the letters forming the celebrated Abram, thenceforward to be called by a “ NEW n a m e ," Abracadabra, written as a Triangle, gives 6 6 when Kabba­ (A.-Brahman, or Son of God) when he was ninety years listically added together, which is the square of the old and nine ; promising that he should be the father of Ternary, and consequently the squaring of the circle. many nations, and calling upon him to walk before him The author of the Apocalypse, the key to the Christian and to be P e r f e c t . TIiq union of God and man naturally Kabbala, has composed the number of the Beast (which involves the idea of'man’s most perfect state. may mean Idolatry, or, perhaps, Materialism), by adding Now, we find that the age of Abraham at that parti­ another 6 to the complete number of 12 (6 -|-6 = 1 2 ) of the cular time, 99 multiplied by the 19 years of the metonic Abracadabra, which thus gives, when Kabbalistically cycle, gives us again the eventful date of 1881. reckoned, 6 6 6 or 18, the number assigned by the Tarot to Again and again I have summed up the mystic Darkness, the hieroglyph of night, of the moon, of the numbers— 1 + 8 + 8 + 1 = 18, which divided by three, bring profane, of the wolf, and of the lobster ; an obscure and forth the three mysterious sixes, or 6 6 6 , the number of the mysterious number of which the Kabbalistic koy is nine Beast (which' may mean Denial, the Spirit of Unbelief the number of initiation. Tho Sacred Kabbafa says on this subject:—• According to the teaching of my Guru—at whose feet I “ Let liim who has intollig*nce (or the key to Kabbalistic num ­ sit—every hum sin organism, or embodiment, if we will, bers) calculate tlio number of the Beast, for it is the number of contains within it tivelve degrees. The three lowest or Mini, and this num ber i.s fifHi. It, is, ill fart, the decade of Pythagoras multiplied by itself, and added to t.he sum of the Trian>ndar Penta- more external pertain to the a n im a l: the next three to ele of Abracadabra (the num ber of the Microcosm, or divine man, tlie hum 'in: the next three to the antielic : aud the most w h ic h w e h a v e ro i-u to be 12), It is the summary of all tho magic interior three to the deifir. In our present state of of the ancient world ; tlie entire programme of the genius of hu­ conscious life, these are understood as prinej jjJjps, but on manity, which the divine genius of the Gospels would absorb or s u p p l a n t . ” each of their own specific planes, they are in|irjife,sted in So lruicli for the Kabbnla; and the Prophet Daniel forms. This quite agrees with the truth de,(?];i.i'ed by a savs on this subject: “ The wiso shall understand.” learned Swami, (p. 48 in tlie Theosophist for-i'j^o-vember (Daniel xii, 1 0 .) 1831) who says: “ Those who wish to know’ the, reason Hoping the light I have been helped to throw on these for polytheism, let them have soul-communion with Holy interesting subjects may be of some use to your many nnd Higher Spirits, (or gods,) who, whenever rcnched by intelligent roaders, I remain, dear sir, sincerely yours, man, show him by what they teach and prove to him, that if man has to worship the deity it is under the shape of M a p j r C a i t h n e s s . November 18, 1881. ; . many devas and not one god.” I am not guilty of the folly to presume to teach Eastern minds, especially those who are practical and experi­ mental adepts. No one is more aware than I am that the PHILOSOPHY OF SPIRIT. ) (so-called) West has very much to learn from that ancient BY WILLIAM OXLT5Y. School which has its living Representatives in Asia; but I trust I may be pardoned if I venture to express an To the Editor of the “ Theosophist.” opinion that the totality and finality of wisdom i.s not in Permit, me to thank you for the review of my *’ Philo­ the exclusive custody of any one given systeni of thought or sophy of Spirit,” which appears in the December issue of religion. To my bumble view, he rises to the greatest alti­ your valuable journal ; and I hope that ere long we nny tude, who can sense tho underlying harmony inall and every have a corresponding serial in this country. But while system of human thought nnd expression.* Tome, it is a appreciating the very courteous tone of the article, I feel question of development ;n.nd the world of humanity would that my Reviewer has failed to understand my position in be ultimated and live to little or no purpose, if progression several important points, and, failing in this, has conveyed were absent from the Index that marks the various stages what I think to be an erroneous impression ; and with of embodied life, upon this planet. This thought is quite your permission I would attempt to correct them, as I am iri a.ccord with that given forth by tho President-Founder sure my Reviewer wishes to do mo justice. The financial of the Hindu Sabha.' in the short article following the one success of my venture in publishing the work is but of very from which I have already quoted. He says: “ In using small importance; but what to me is of great value, is t.he term ‘Yogi’ wo mean simply an adept whose spiritual the recognition that my humble efforts to place the Iitera- Ego is capable of Dhyan and Samadhi, and consider all tiircof ancient. I ndia (or a very s nail portion of it,' in a more differences of mode and form as the accidents of the favorable light than is generally presented. t,o the English nationality in which he was born and trained. The Hindu reader—is appreciated by those in whose interest it was public, in their pardonable national vanity, may believe written and published. I gather the work would have that Yoga-Siddhi is possible only for bom Hindus.”f _ been generally acceptable by the class of readers who Tho first, two degrees—Dhyan and Samadhi^:—I believe nre likely to be attracted thereto, had it not, been for the are attainable, even in this uncouth climate, by a certain needless introduction of a claimant, to the authorship of the class ; but the third, Siddhi, is out of question for men who Mahabharnta in Busiris the Ancient--a Spirit or Angel. like myself nre actively engaged in commercial pursuits (I am nt, a. loss to account, for the use of such terms as from morn till eve; but which pursuits are as needful for “ disembodied nngol and “ dead angel.” by the Reviewer, the progress of Humanity as the purely contemplative and as “ dead people” of any kind find no place in mv vocabu­ ascetic devotee of the East. lary.) If my Reviewer does not understand the system e ig h t h — is “ Sam-idbi” (self-imliicud trance) and which are known and its phraseology, which I use, is it wise or courteous as t.he “ eight Siddhis of Hatha-yog,” or “ Asta Siddhis.” Being to misrepresent, that of which he is ignorant.? That sys­ but an humble lmpil of Brahman-nundits learned in the esoteric tem of spiritual ethics is based upon scientific law, opera­ interpretation of their Bhagavad-Oita, the “ Reviewer” confesses to know little of the Western “ School of Thought,” which inter­ tive in the production of the phenomenal world, bv influx p r e t s o n r sacred Books in its own way. But., he is pretty sure of from an inner world, not, cognizable bv. or subject to, liis facts wh'Mi related to Eastern orAryan esotericism. And the sensuous degree, of the mind, which can alone knowing the. difference hot ween “ Para” (high) and “ A para” t^low ); deal with objects thnt aro visible on the plane of be ween “ Brahma” and “ .Fivacrliana between the human spirit still enslaved bv “ So pad h,” ('material conditions,) and the spirit appearances. Like, t.ho svst.em unfolded in the Bhnga- th .t has freed itself from them (as adjusted by and described in the vat.a Gita,— with which, in general, it quite harmonises, Chhlu logva-Upauisail and in the Bhagavad-Gitft)—he claims to —it is cognizant of the thrre discreeted degrees of lie right when cubing a “ Presence” or Spirit who appears in such a receptive life, in all states and spheres : and at the same hum in form as to allow his face to be reproduced in a portrait— “ a time, of three ronfivvous degrees on each plane. This is d e a d angel” &e. The human spirit after death being gradually delivered from the tram riels of material conditions and forced (the a general definition of tho leading principles in the ] iu rest as the less pure) to pass through a long series of forms system of thought; and the h:>/ fnr unlocking a.ll the sys­ loses ll form once that he reaches Brahmaloka, from whence tems involved therein, is the knowledge of the great lio spirit, whether one or a congeries of them — while overshadowing “ Law of Correspondenceswhich must ever remain a tho elect mortals will assume n n y form. (See the teachings of S.mkar.'ch'rya, Ramanuja. &c.)— D. M., the “ Reviewer.” mystery to those who are unable to distinguish between * Such is' the policy '>f 1. . May I be allowed to demur to the statement made by only “one” appears as the efflorescence of each age, then my Reviewer, in which he says: ‘‘There are some sublime the outlook for Humanity is gloomy indeed.* ideas, &c., as well as strange misconceptions owing to the My Guru, or Revelator, teaches me differently, and tells predetermined idea of the author, and liis strong desire to me that “ nothing is lost,” and that within every atom of identify Modern Spiritualism with the most ancient phi­ human life form, there is contained, in its inmost recess, a losophies of the world.” It is not to the words used that germ of the absolute life, which can, and will, be unfolded I object to, but to what underlies; and which is conveyed in in the various states of its ascendancy, until it is awakened the term Modern Spiritualism. Whatever may have been oil the plane of “ Identity” with the absolute, i.e., so far ns the action of some professed representatives (in the press) we, in present conditions, can comprehend this term. But, of this great movement, towards the Theosophical School as the writer of that brilliant article promises to continue and its representatives ; until the issue is fairly drawn and the series, I wait for further delineations, meanwhile recognized by their respective adherents, it surely is not congratulating him on the addition to general knowledge, for the profit of either to place themselves in the attitude that he has undoubtedly given forth. of antagonism to each other. To my view the one is the The references I have utilized from the TflEOSOPFliST, natural co-relative oftlie other. Spiritualism, as popularly are to show to my Reviewer that my terms, though differ­ understood, is yet in a too undeveloped condition, to ently worded, yet have a similar meaning to the terms have formed a science and philosophy of its own, and until used by the occult world of thought; and this brings me that is formulated, I hope I may be excused from being to the subject of “ Busiris the Ancient,” to whom I applied treated as an advocate of the crude system that, for the the term Angel. (I have already shown that, as I use it, present, passes under this term. For my own part, I use it refers to the 'perfect m an—which is the Angel, not on the the term spirit, in its generic sense, i. e., as applicable to plane of personality, or even individuality, but on that of “states of being” and to that which is the active force in all vhidity.) Perchance my Reviewer, and those for whom ho foims of life, so that I can hardly be held to sustain the speaks, may be led to modify, and to accept as a compli­ alleged spiritualistic doctrine that ‘ Phenomenal mani­ ment rather an adverse judgment when I explain what is festations in syance-rooms are the work ot the spirits ot involved. He affects to ignore Revelations aud ltevelators, the dead.” and, therefore, I must take another course.f I would request the attention of my courteous Reviewer The basic mundane fact is, that the Mahabharata was to the very able article in the Theosophist for October written by an ancient Sage, or Rishi, and that the name 1881, entitled “ Fragments of Occult Truth” ; and he will he is, or was, known by, is Krishna Dwi/poyen Vyasa. find that the views put forth in my work, in my comments, Now here we have an actual person, and unless he still run on tolerably near parallel lines. Making allowance lives on this mortal plane, he must have ascended, by for the standpoint—and I am not ignorant ot the where­ virtue of his adeptship, to states and spheres, far, far above abouts of that,—there is not much actual conflict. Ihe (I prefer the term within) the plane of personality : in writer of that article fixes the spiritual Ego in state No (i. short, while he was once a person, neither my Reviewer and this is exactly where we place the “ perfect man,’ (see nor myself would think of him now as a porson. It my prior definition of the twelve states or degrees,) next in earth life, he was a person to whom we may fairly to which comes the Angel, the lowest or external of which attribute adeptship—and that of the very highest degree, is our seventh. And it is at this stage where the “ All of —has he lost power in his ascent from mundane embodi­ Memory” is gained, and from which altitude, the cycles ment to the interior spheres ? If as a mortal man he had of existence can be clearly discerned. _ attained and exercised the powers of the seventh and eighth Occult Philosophy, as propounded in the article referred degreo of Yoga-Siddhi has his spiritul Ego less power to, gives no uncertain sound on the doctrine of lle-incar- now in his present state of being ? If so, then all philo­ nation, as popularly understood, and with which our Phi­ sophy, including that of Occultism, is vain, and the losophy is in perfect accord. ultirnu-ihule of life is physical embodiment: immortality If I understand the philosophy of occultism, as there is the dream, and past and future are—nothing! If tho set forth, it appears to teach the doctrine of annihilation, adept can project his astral body (TAnga Sharirn) at will, even of the spiritual Ego, and makes the various Egos under certain conditions, (for even the highest adept, as separate and distinct Entities* I could wish that tlie au­ acknowledged by Koot Iloomi is subject to the law of thor had been more explicit as to the meaning of this condition) what is there to prevent the propulsion,— not term. If it can be rationally shown and “ demonstrated” of his astral body, but of that to which the astral body that the 1 spirit’, proper is something distinct, and apart corresponded to while in physical embodiment ? I main­ from, the Ego, or Egos, then we can freely accord to the tain that he has—not less, but added powers : and, finding author of that article an assent to the statement “ we know suitable conditions, he can influence and make his action that they (the explanations) are true.”')* It appears to known, and what we should term presence manifest,— not amount to what is popularly understood as “ conditional in objective, materialised form, liable to be classed as a immortality,” and if the teachings of O c c u lt Philosophy, as spook or an elemental, but, iu subjective form. What I meau expounded, are absolute truths,J and if conscious continuity by K subjective form,” I credit my Reviewer with knowing, of being is confined alone to the Eastern Adept, and if so I need not explain further.^ One thing is certain, and that is, tlie Communicating * Not so. There can be no annihilation for tlie “ Spiritual Ego— Intelligence did not, ou the occasion referred to, descend as an Individuality”— though often as a “ Person'amty." Hie to the plane ni personality. Had he done so, he would have c o m p l e te dropping out of some one or several a pacific ilavs front announced the Rishi’s name. For a purpose, which I. our memory out of the m iny thousands that divide our life, does under3 taud, that Intelligence assumed a spiritual nom d,e not mean annihilation of that L i f e hut only of thoso few special plume, which on the plane communicated from is “ Busi­ days.— D, M. * The adepts never claimed anything of the kind to our know­ f T h o I n d i v i d u a l Ego ia one— infinite and immortal as it ia a ledge. Future articles now crowded out for want of space, may part of the W h o le . And though it manifests itself during the prove it in our next number. We disclaim most emphatically such a perverse aud selli-h doctrine aiul so does.— I). M. consecutive cycles of Life under a numberle.-a series of p e r s o n a 1., + All of us we ignore and re je c t revelations from materializing human Egos, each of whom being born in It will resurrect in p e r s o n a l “ .Spirits.” None of us ever will reject or deny “ revela­ It (save those annihilated for being barren)— yet it is distinct from tions” (wc call l.hem inspiratinns) f r o m s u b je c tiv e Spirit, the congeries each of the personal Egos: even as a day of n n u ’s life is distinct of the “ Dyan-( Miohans” or what wecall “ Planetary Spirits.”— D.M. from that life itself. Though born at the first, and dead at the last J The eighth or h'ghest Siddhi is — “ Saniadhi”; and it does of the twenty-four hours, each day that brought its fruits, will ‘iud not take the liberated human Spirit beyond the lowest D.iva-tohi which i.-> not t.he abode of the highest saees ; certainly not what itself resurrected in tlio Eternity of Life and Rest.— D M. we term “ M ukti” and the Buddhists “ Nirvana.”— I), M. J They are ‘’absolute truths” fur those who believe iu them § Thun why give bis p o r t r a it , and thus degrade the Infinite au a result of kn.oidedf/'.', n o t o f f a i t h . — D. M . by dragging it into the f i n i t e ? — D . M . ns the Ancient.” Had the communication been made to state of manifestation. What that speaks of as the reliquice, me,—even through the same “ Medium” under diverse eidolons, or elc'ncntaries, we teach, are the forms in process conditions, it would not have been the same. o f '1 casting off,” what on that plane of being, is the exter­ Then wlmt about the person of the ancient Indian Rishi 1 nal environment, similar to, and corresponding with, the My Guru has imparted to me the modus operandi by dissolution of the phvsical body at what we call death. which the “ Bhagavata Gita” was ultimated. What is My Reviewer chides me for proclaiming pernicious doc­ called the Rishi,—says Krishna Dwapayen.—was a man, trines, and tells me, that “ No Adept, oi Initiate, of any whose interiors were opened, and while in this state the philosophical system would ever recognise in the above (—shall I say ?) vision passed before— not his outer, but sentence,(the doctrine that all that is,is right,)anythingbut his inner eve (1 do not stay to explain what I mean by a dangerous and very pernicious doctrine.” By this, I can this ) and the result of that ecstasy was the committal to clearly discern I am not face to face with an adept. Such writing of the wondrous Vision. an one would recognize and acknowledge the truth of My Reviewer might object, and say it was evolved by what I wrote. I am well aware that such a statement the Rishi, the man’s own-self. But here, it all turns upon cannot be received by those who are on the “ plane of ap­ what is involved in “ the man’s own-self.” I have partially pearances” : but the adept, if a true and genuine one, attempted, in iny volume, especially in the chapters on knows well enough of the altitude, or the degree in the the Human Organism, and “ The Microcosm,” to unfold ascent, where it is clearly discerned.* the mystery of the Self-hood, the rest pertains to the high- What says that living Representative Koot-TJoomi Lai ost domain of Spiritual, or Occult Philosophy, and which Sinr/h ; (whether a mortal man, or an Internal Power, it would require not only many volumes (for it involves matters not for my present purpose) ? “ Sometimes it has the “ Book of Life”) to unfold, but at the same time, langu­ happened that no human power, not even the fury and age to delineate, and minds to comprehend, even could it be force of the loftiest patriotism, has been able to bend an iron reduced to language. In a few words,—so my Guru teaches destiny from its fired course, (the italics are mine) and me,—every apparent differentiated spirit-atom of life is nations have fjonc out like torches dropped into the water the outcome, or most external expression of some specific in the engulfing blackness of ruin.” If the meaning of angelic Life, (that is, as high, or interior as it can be traced this is not in accord with my “ doctrine,” I know not what from our side) and the specific “ angel”—composed of it is.-(- numbers that man cannot enumerate,—supplies the In­ Again, he savs : “ There never was a time within or flux of Vitality to maintain its own expression, even on before the so-palled historic period when our predecessors the most external plane of manifestation; and that ‘Angel” were not moulding events, and ‘ making history’, the facts has its expression not merely in one portion of embodied of which were subsequently and invariably distorted by humanity, not alone in one race, or nationality, but in historians to suit contemporary prejudices. Are you quite every portion of the human race ; and as a result of this, sure that the visible heroic figures in the successive dramas the manifestation of the inner to the outer life would be were not often but their puppets ? We never pretended by name, form or symbol, according to conditions. to be able to draw nations in the mass to this or that This being so, aud I might almost challenge contradic­ crisis in spite of the general drift of the world's cosmic tion, there is no reason why the same Angel that was relations. The eyries must, ru n their rounds. embodied in the person of the ancient Indian Rishi, should A stupendous claim,like this, coming as it “ professedly” not put in a subjective, appearance, and, under the symbol does, from one of a Brotherhood secreted from the vulgar of “ Busiris the Ancient ” claim the real authorship of the gaze and knowledge in the recesses of the Himalayas, to “ Mahabharata.”* the ordinary mind is incredible, and the enquiry may well Until I wrote the New Version of the Tihayavat Gita, I be made, “ who and what manner of man is this that never composed a poem, nor could everproducepoetry; and speaketh thus?” For one mind at least, I can vouch, that I do not supposelcould do the like again, unless undersimi- even such a statement is neither incredible nor incompre­ Iar conditions: then, who was the real author ? I leave the hensible. answer ; but, if my courteous Reviewer will meet me One more and I have done. My Reviewer states that the reverently, in the “ adytum” to which he has significantly Gita is certainly far posterior to “ the Mahabharata,” and alluded. I will there unfold to him the secret. Outside that though anteceding Christianity and the New Testament, I neither can nor will. I trust-that what has been advanced is posterior to the Old Testament, at least, to its oldest will exonerate me from a “ superstitious belief in spi­ parts.” rits,” especially when I have shown that it is the " uncloth­ I cannot conceive that any one would hazard such a ed atom of life,” in the ascending scale that I refer to ; and statement without being quite sure of bis ground. It the terms, spirits, anqels, ynds, arc merely words to express would confer an inestimable boon on the literary world at the emancipated Ego in its various degrees, or states of large, and on the students of Biblical lore in particular, if being. Remembering that Occult Philosophy has been the Reviewer would give forth his views on this subject, mainly confined to the Professors and Adepts of the East as it might help to throw a light upon one of the most for ages, who have kept it to themselves, the wonder is obscure problems of the age, referring to the authenticity that the most advanced Western minds have been able to and chronology of what are called, Sacred Writings.§ gather as much as they h ive.'f- When we,—speaking of 1 will not trespass further on your valuable space, and the School of Thought which I represent,—deal with mater­ must apologise for referring to what might appear extra­ ialised “ Spirit” Forms, and the usual psychic phenomena, neous, but it gives me the opportunity, while respectfully we know that these are only representative, and symboli­ meeting my Reviewer, to deal with the general subject- of cal forms, animated aud produced by an agency foreign to those who witne-i? the same. Who and what this agency is, * The volume “ Philosophy of Spirit.” having been ■written for forms no part of my present subject to elucidate. One state­ and dedicated to those, the great majority among whom is on such ment, however, 1'make,anti that is, our system of philosophy “ plane of appearances” and tiie adepts and advanced ch ch .is a lo n e admits of no hiatus between the inmost Ufe-principle,—or having the faculty to read between the lines,— I am forced to adhere to my original opinion.— D M. spirit proper as occultism teaches in the “ Fragments gf Ocoult Truth,” and the form by which it is expressed in any + I am sorry to say—it is not. Our Master's words apply to the deslinv of nnlinns, not in any wise to the actions in daily life of every individual.— D. M. * For the same reason as given in my Review : the name was J Sii;the> “ Occult W orld,” by k P. Simiett, pp. 126 and 135. gemrated in anil evolved from a human physical, not spiritual, brain. It lias nothing Aryan in it nnd is thoroughly mislead­ S There are many good reasons not only to “ hazard ” but to ing.— D. M. positively a f f ir m the st atement. I will now give but one : Kapila, the author of H . m k ’/a philosophy, is mentioned in the “ Bhagavad- + And when those “ Professors” and “ Adepts” did or do chanca

BY PETER DAVIDSON, F. X. S. science, as some half-read people fancy, but a thing solid and sound. Oil the other hand, it is certainly known, He told me that he was one of .the seven friends, who all but to a few, and indeed it is impossible it should be wandered up and down the world with the same view of made known to most part of mankind, whom avarice or perfecting themselves in their studies; that at parting debauch destroy, or whom an impetuous desire of life they always appointed another meeting at the end ot kills.” twenty years, in a certain city which was mentioned ; and that the first who came, waited for the rest. I perceived, Surprised at all I heard ; “ And would you then per­ without his telling me, that Broussa was the city appoint­ suade me,” said I, “ that all who have possessed the ed for their present meeting. There were lew ui them Philosopher’s Stone, have likewise lived a thousand years ?” there already, and appeared to converse with one another, “ Without doubt” returned he gravely, “ for whenever a with a freedom that spoke rather an old acquaintance, mortal is favoured with that blessing, it depends entirely than an accidental meeting. In a long conversation with on himself to reach the age of a thousand years, as in his a man of great parts, it is natural to run over abundance state of innocence the first man might have done.” I told of curious topics. Religion and natural philosophy took up him that there had been in our country some of those our the lights by turns, and at last, we fell upon chemistry, happy mortals that were said to have possessed this life- alchemy, and the Kabala. I told him, that all these, and giving stone, aud yet had never extended their days to especially the notion of the Philosopher’s Stone, were now such a length as to go with that decrepitness, that must regarded by most men of sense, as mere fiction and chim­ attend such an excessive age, into another state. “ But,” eras. That, returned he, ought not to surprise you, lor, in continued he, “ don’t you know that the appellation of a the first place, we ought to suffer nothing to astonish us Philosopher, is much prostituted; let me tell you once in this life ; the true sage hears all things without being again, there is none properly such, but those who live to scandalised at them ; but though he may have so much the age I have mentioned.” At last, I took the libeity to complaisance, as not to shock any ignorant person when mention the illustrious Flamel, who, I said, had possess­ ed the Philosopher’s Stone, but was dead to all intents and he talks of these things, yet is he obliged, do you think, to sink his understanding to a level with vulgar minds, purposes for all that. At the mention of his name, he because they are not able to raise their thoughts to an smiled at my simplicity. As I had by this time begun to equality with his ? When I speak of a sage, said he, I yield some degree of credit to his discourse, I wras surprised mean that kind of man to whom alone the title of he should make a doubt of what I advanced upon this head. philosopher properly belongs. He has no sort of tie The Dervise observed this, and could not help saying with to the world, he sees all things die and revive without an air of mirth. “ And do you really think the thing so? concern ; he has more riches in hispoiver than the greatest of Do you actually believe Flamel is dead?”—No, no,niy friend Kings, but he tramples them under his feet, and this continued he, don’t deceive yourself, Flarnel is living still, generous contempt sets him ever in the m idst of indigence neither he nor his wile are yet at all acquainted with the dead. It is not above three years ago since I left both above the power of events. the one and the other in the Indies, and he is, said het There I stopped him. With all these fine maxims, said one of my best friends ; upon which he was going to tell I, the sage dies as well as other people. W hat imports it, me how their acquaintance grew, but stopping himself therefore, to me, to have been either a fool, or a philosopher short of a sudden, “ That,” said he, “ is little to the purpose, if wisdom hath no prerogative over folly, and one is no I will rather give you his true history, with respect to more a shield against death than the other ? “ Alas,” which, in your country, I dare say, you are not very well said he, “ I perceive you are absolutely unacquainted with * acquainted.” ' sublime science, and have never known true philosophy. We, sages, continued he, though rare in the world, yet Learn from me my friend, such a one as 1 have de- are of all sects and professions, neither is there any in-* Bcribed dies indeed, for death is a debt which nature exacts equality amongst us on that account. A little before the • and from which, therefore, no man can be exempt, yet he time of Flamel, there was a Jew of our fraternity; but, ' dies not before the utmost time fixed. But then you must as through his whole life, he had a most ardent affection observe that this period approaches near a thousand years for his family, he could not help desiring to see them after and to the extent of that time a sage mny live. Ile he once came to the knowledge of their being settled in arrives at this through the knowledge he has of the true France. We foresaw the danger of the thing, and did all medicine. By this means, lie is able to ward off what­ that iu us lay, to divert him from this journey, in which ever may impede or hinder the animal functions, or we often succeeded. At last, however, the passion destroy the temperature of his nature. By that, he is en­ of seeing his family grew so strong upon him that abled to acquire the knowledge of whatever is left within go he would ; but at the time of his departure, he made the cognisance of man. The first man knew them by his us a solemn promise to return to us as soon as it was teason ; but it was this same reason that blotted them possible. Iu a word he arrived at Paris, which was, as it again from his mind; for having attained to this kind of is now, the capital of the kingdom and found there his natural knowledge, he began to mingle therewith his father’s descendants in the highest esteem among the Jews. * The “ Reviewer ” offers liis most sinctro respects to Mr. Amongst others, there was a Rabbi, who had a genius for W illiam Oxley, whom he thanks for the superb copy of the “ I'hi- the true philosophy, and who had long been in search of the losophy of Spirit ” presented to him by that gentleman. H e also begs great secret. Our friend did not hesitate at making himself leave to say that he believes he d o cs know soirething of tho “ O rder” known to his relation ; ou the contrary, he entered in to hinted at, nor is lie utterly ignorant of the degree of connection , existing between it nud Mr, Osley’a “ School of Thought,"— L), M. strict friendship with him, and gave him abundance of light, But as the first matter is a long time preparing, lie con­ to prevent the least suspicion of the stratagem, Flamel tented himself with putting into writing the whole series made his last will and testament in a legal form, wherein he . of the process, and to convince his nephew that he had particularly desired that his corpse might be interred near not amused him with falsehoods, he made projection in his that of his dear wife, and that a pyramid should be erected presence on thirty ocques (an ocque is three pounds) of to their memories. Since that time, both of them have led base metal and turned it into pure gold. The Jlabbi, full a philosophic life, sometimes in one country, sometimes in of admiration, did all he could to persuade our brother to another. This, depend upon it, is the true history of Fla- remain with him, but in vain ; because he, on the other mel and his wife, and not the one you have heard at Paris, hand, was resolved not to break his word with us. The where there arc very few who have ever had the least .Jew, when he found this, changed his affection into mortal glimpse of the wisdom. hatred, and his avarice stilling all principles of nature and This story appeared to me what I think it must appear religion, he resolved to extinguish one of the lights of the to every one, equally singular and strange, and the more so, universe. Dissembling, however, his black design, he be­ as it was told me by a Mohammedan, who I have all the sought the sage in the tenderest manner, to remain with reason in the world to believe never set one foot in France. him only for a few days. During this interval he plotted As to the rest, I report this matter purely as an historian, and executed his execrable purpose of murdering our bro­ and I have ever passed by abundance of circumstances ther, and made himself master of his medicine. Such more remarkable than any I have related, the truth of horrible actions never remaining long unpunished, some which, however,' he affirmed. I shall content myself, there­ other black things, lie had done, came to light, for which, fore, with saying that we arc apt to entertain too mean the Jew was thrown into prison, convicted, and buried notions of the learning of the Mohammedan, for certainly alive. ' this man was a person in all respects of extensive knowledge and a superior genius.” ( Voyage du Lucas. Tom. 1 The Jews fell soon after under a, severe persecution at p.79—90.) . Paris, as without doubt you have heard. Flamel, more Whether as the Byga, Chundra-ud-Dcen, met by “ Louis” reasonable than the rest of his countrymen, entered into at the midnight hour midst the crypts of the ruined city of n strict friendship with some of them; and as his great Dowletabad, as described in “ Art Magic;” .the old aud honesty and unblemished probity were well known, a Jew grave gentleman who visited the young Jacob Boehme; merchant entrusted him with all his books and papers, the mysterious Signor Gualdi, of Venice ; the Indian among which were those of the Jew which had been burnt “ stranger”—at the obsequies of the ashes of Baron de and the book that our brother had left with him. The Palm, in America—who disappeared so mysteriously from merchant, taken up no doubt with his own affairs, and the crowd ; or, a few years ago, the strange De Lasa—■ with the care of his trade, had never considered this valu­ (perchance iu French'— “ do Lliassa ? ”) or Cagliostro, able piece with any attention ; but Flamel, whose curiosity of Parisian story ; it matters but little, for truly those led him to examine it more closely, perceiving several mysterious “ beings ” termed Brothers, Rosicrucians, &c., pictures of furnaces and alembics, and other vessels, he have been met with in every clime, from the crowded began immediately to apprehend that in this book was streets of “ Civilised ” (!) London, to the silent crypts of contained the grand secret. lie got the first leaf of crumbling temples in the “ uncivilised ” desert; in short, the book, which was in Hebrew, translated, and with wherever a mighty and beneficent purpose may call them or the little, he met with therein, he was confirmed in his where genuine merit may attract them from their hermetic opinion; but knowing that the affair required prudence reticence, for one generation may recognise them by one and circumspection, he took, in order to avoid all dis­ name ill a certain country, and the succeeding, or another covery, the following steps. He went into Spain, and as generation meet them as some one else in a foreign land. the Jews were everywhere settled throughout that country, in every place that he came to, he applied himself to the most learned, engaging each of them 1o translate a page of his book ; having thus obtained our entire version, he set THE AMAZON'S OF TEE LORD. out again for Paris. He brought back with him a faith­ The “ Salvathn Army,” the new Christian revivalist ful friend of his, to help him iu the work, and with whom party, composed of hysterical females and gentlemen of he intended to share the secret; but a raging fever carried questionable sanity, and even reputation, may win him off, aud deprived Flamel of his associate. When, many a bloody victory” against the Devil, but no one therefore, he came home, he and his wife entered together would think of denying that in Europe and America, it is Upon the work, and arriving in process of time at the secret, fast becoming a invisanee. Add to this the fact that there acquired immense riches, which they employed in building is hardly a paper in the localities infested by these public edifices, and doing good to a multitude of people. fanatics, but is reporting cases of Salvationists being brought Fame is frequently a very dangerous evil; but a true into court to answer charges—some of which no decent sage knows how to extricate himself from all kinds of person would cave to be arraigned upon, and an idea can )eril. Flamel saw plainly that the prevailing notion of be formed of the degree of holiness that is attached to this lis having the Philosopher’s Stone, might be fatal both to howling and vociferating mob of zealots. The fact is that his liberty and life ; he, therefore, bent all his thoughts on under the pretext of “ saving souls” they are tearing to the contriving of some method for extricating himself out of shreds the last bits of the reputation left to popular this danger, and having at last struck out one, he took care Christianity by the late Revisers of the Bible, The Salva­ to execute it immediately, and found means to secure their tion Army is simply a libel upon true religion. In this flight, by spreading a report of his wife’s death, and his century of progress and universal denial, the age which own. By his advice, she feigned herself sick of a distemper, finds not contempt enough in its adamantine bosom, for the which had its usual course, so that by the time she was “ superstitious practices” of the Spiritualists—who believe said to die, she had reached the frontiers of Switzerland, in ghosts—and the equally “ superstitious” doings of the where he had directed her to wait for him. They buried in Theosophists— who do not believe in them—tbe existence her stead a wooden image, dressed up, and that nothing of such a thing as the Salvation Army with- its crazy staff might be wanting to the ceremonial, it was interred in one of female officers and budget of pretended “ divine miracles’ of the churches that they had founded. Some time after, is a standing disgrace. We use a harsh word purposely, for he had recourse to the like stratagem for his own security, nothing milder will do. The fact of huge crowds numbering nnd having buried another wooden image, he, by the many thousands being allowed to roam about the streets time the funeral was over, joined his wife. You will easily in full and unrestrained liberty, from the first day of the perceive that there was no great difficulty in all this, since, year to the last—is in itself a loud protest against the as­ in every country, if a man has money, physicians and priests sumption that, our age has outgrown the days of sombre arc always at his service ready to say or do whatever he mediaeval fanaticism. We will say more : the “ Army” directs them. To give the thing still the better grace, and needs but a trifling encouragement to follow in the step of the Alexandrian mobs of old—when “ Saint” Cyril led ‘ Army’s march-out.’ During the summer months it has been them to their bloody work. Judging from newspaper report, the custom to head the procession wilh a banner; but on Tues­ it requires but a slight additional assurance of impunity, day evening upwards of half n dozen separate processions and scenes like those that happened in the days of turned out, and peiambuluted the principal streets in “ Saint” Cyril, will be once more enacted. At tlie instiga­ Bermondsey and Eust-sti eet, Walworlli, preceded by squads of tion of other such holy worthies,— of a female “ General” boys from i wehe to fifteen years of age, each furnished with Booth, or a “ Captain” Tight—we may yet see people bull’s-eye lanterns with coloured glasses, which they waved about in time to the tunes of tho hymns sung hy those in tlio dragged into churches by the Christian mob, there killed rear, causing the ulmost terror and fright to both horses and by the clubs of the catechists, their corpses “ cut to pieces, drivers. In addtion to the howling, and shouting of the Army, the flesh scraped from the bones with shells and tlie rem­ the shopkeepers and inhabitants complain that,, under the plea nants cast into a fire.*” of having been convei ted, a number of the worst roughs and As the “ Salvation Army ” threatens to invade India, ‘ coi ner-inen' in the district have joined the ranks of the Army, it will ,pot be amiss to acquaint our Hindu readers with and under the pretence of religious fervour heail the pi occasions, some of its doings. We will first consider what the reli­ assaulting foot passengers, who are further maltreated nnd gious organs have to say of that unasked—and we are robbed by I heir companions who accompany the ‘ march out.’ warranted to add unwelcome—ally, since, invited to take at the same time the stalls and shop-boards are stripped of tho tlie command at the head of the new Crusaders—“ the goods exposed for sale. In East-streel, Walworth, which is bishops and clergy declined the honor of leading the one of the most frequented of the sireelmarkets of South advanced guard of the Lamb’s army.” If the refusal was London, and which receives the special attention of the Army, due to a dim recollection of the ragged mob, 400,000 the sho]) and stall-keepers and the costermongers havo mado common eau.-e against the processionists, and it is feared that in strong, of the early crusadeis travelling through Germany the event of the Army cm lying out tlieir threat, to perambulate on their way to Palestine, and led on by a goat and a thnt thoroughfare during the business hours of SalurJay night goose, in the latter of whom the Holy Ghost, as alleged, and Sunday morning a collision between tlio ‘ costers’ mid iho had taken up his bead-quarters,'f the English clergy have Army is inevitable, and must result in serious injury— espe­ done wisely to decline. cially to the Army. As an instauco of the indiscreet conduct of The Weekly Register of September 24, seemingly in some of the officers and the temper of ihe people, during the great disgust, gives a report of the “ Council of War" of inarch, one of ihe female officers who had been shoutiug and the Salvation Army held at Exeter Hall under the waving h e r handkerchief as if ‘ possessed,’ su'Uh nly rushed presidency of “ General ” Booth. “ The attendance was i>t n man who was slandiuir at his stull smoking a pipe, and so great that an overflow meeting had to be held it says. shouting out, ‘ That is your devil,’ tore ihe pipe from his mouth, at the sair.ie time scratching him severely. The assault was ‘‘Tlie president said tliey had now 245 stations ; allhough five years ago tliey luul only twenty-six. Tlieir officers num­ replied to hy a terrific blow on the mouth, which iellud tho enthusiast to the ground, and several of the male otliccrs com­ bered 470, us ngninst thirty-six five years ago. Tlieir income ing lo the rescue were similarly treated, and the bystanders was formerly reckoned at £4,000 per annum, ll was now taking up the quarrel, the Army was routed iu every direction. considerably more t.lian £ 50,000. M be meetings which wero The chief authorities of the Al, L, aud 1J divisions of metro­ held in different parts of Ihe country numbered 46,000 per week. They hud 7,000 soldiers prepared to f'aco mobs n:.d politan police (the district division) have appealed to the good speak and sing. The last projected underlaying of the Army teuse and reason of the leaders to curtail these demonstrations, but in vain, and as by ‘ moving on’ the Army commit no is architectural rather than military. It is proposed to build n gigantic “ temple” to accommodate 7,000 oflicers, soldiers, breach of the Street Regulations Act, the police are almost recruits, &c. &o. in which services ore to be held day and night powerless to interfere, except in the case of a disturbance, perpetually— or rather as long as the Army holds together”— which seems, iu the present temper of the inhabilunts, inevitable.” adds the Catholic organ with an eyo to its speedy routing. Quite a respectable outfit to start with—as we see, and Besides this, a number of “ Salvationists” are daily found guilty *by the courts of having deserted to the on that strength, it takes on the airs of a conqueror. Hatch­ ed, and permitted to grow and develop in civilized coun­ “ Enemy.” The newspaper reports show the Salva­ tries, supposed to use the same scale of justice for all their tion gang yielding a very considerable percentage of subjects and citizens ; to enforce outward respect lor the culprits for everything from tho petty crime of picking faith of all, apd to never allow brutal or even an unwel­ pockets to that of burglary, seduction and rape. To this, as in \.he case of the clergy, we will be answered that a come interference with private individuals, we find, nevertheless, the warriors of the gigantic, unruly mob, few black sheep do not disgrace a flock of white lambs. quietly let off for assaults and batteries with easy But when we see the best aud most prominent of the latter, acting like dangerous monomaniacs, and allowed to fines; and that, where the gatherings of a handful of religionists of a non-Christian .faith, would have been do so publicly on highways and thoroughfares to the annoy­ forbidden for lesser offences, and its leaders,_ furnished ance of peaceable citizens, people have a right to think with free board and lodging at the expense of . Govern­ that it might be time to check the dangerous virus before ment, in one of the State-prisons. This, in an age which it infects the whole body. • revises and corrects its infallible scriptures, boasts of reli­ Fortunately, we, *• infidels” are not the only party on the gious impartiality, and swells its ranks of agnostics daily. opposition side. Here and there we find violent protests Thus several John Chinamen of America complain of and words of warning in the Anglo-Indian press. So a having been throttled by “ Salvationists” and sat upon for correspondent of the Bombay Gazette complains that the being “ Joss-worshippers.” The defendants are let off with “ Bombay Guardian of the 26th November publishes, with­ a paltry fine, and the moment after, the “ grande armed” is out a word of indignant comment, nn extract from a religious permitted to go on with its boisterous religious carnival journal bearing the appropriate titlo of tho W ar Cry, which, unmolested by the police, and with no protest whatever in its insane nnd hystoricul fanaticism, surpasses anything I (he) from the educated classes, to whom it affords “ free sights ever saw in print. It is an address deliveroil at a meeting in and the greatest amusement.” But the comedy will soon Bristol by a eeriain Mrs. Booth, who appears to hold a command change into a tragedy, if we know anything of human in a corps of religious zealots calling themselves the Salvation nature. Fanaticism, when unrestrained, must either grow Army,’ which corps, she says, numbers no less than ‘ 20,000 or die, and the latter does not seem to be the case with blood-and fire soldiers, men and women, ready to attack any Salvation Army. At Southwark (England)— sinner they come across, any day in the week aud all the day oil Sunday.’” “ A new and most dangerous innovation wus introduced by tlio 1 captains’ . of tho various sections of tho Salvation Army In India “ any sinner” means every Hindu, Parsi, Mus­ stationed in Bermondsey and Walworth, in that portion of tlmir sulman, or even nominal Christian. It may be a useful work of evangelization which is technically known ns the precaution, therefore, to reprint extracts from the speech delivered by this new Amazon of the Lord, as we find it ‘ D ra p e r’s Conflict between Religion, and Science, p p . OS. . in the above correspondence. The phillippic is ungram­ •j- Draper's " .History of th? Intellepttial Development of Europe,” matical and vulgar, yet throughout impregnated with that undisguised spirit of rncnace, which carries one back to Mrs Booth concludes her speech by an appeal to the pockets of the (.lark ages of the mediaeval period. The Gazelia writer her audience. “ I hope,” she says, “ we shall have some thousands of ponnds sent in for the Salvation Temple W hat,” she exclaims, lails not to fling en.jiassant at the Theosophists (who do “ if this should be the dawning of that day which shall culminate not believe in “ miracles” and laugh at the very name) in the temple on the top of the mountains, which all nations are to one of the many stupid accusations invented by their ene­ flow unto, and bring ali their treasures and lay them at the feet of mies, known to he a falsehood, yet readily caught up and the King of Kings !” or in other words, I presume, pay the said maintained by the papers, which can thrive but by flattering treasures into some bank to the credit of M rs B. aud her brother and sister officers, the self-appointed, or divinely appointed, secre­ public prejudices. taries and treasurers. To stimulate her hearers to the realization of “ Alter the ‘ General’ nnd several of her brother and sister this ecstatic financial vision, she gives a glowing description of what officers have described some miracles which they claim to liavo the promised tem ple is and is not to be. “ It shall,” she says, “ be a performed, but of which no details nre given, Mrs. Booth conies Salvation Temple. W e will have no bosh in it, no hodge-podge, no on the platform. ‘ I was thinking,’ she says; ‘ as our friends mongrel Christianity, no starch. We will have Salvation in it, a n d o n ly . Sah’ation nil the way up and right to the weru speaking, that people say the nge of miracles is past, but S a lv a t io n end, all day and all night, for ever while it stands, God helping us. you see it 1ms not. Jf it had, it has come back ngain. You Oat with your offeri/ig ! Here is a chance for you to sell your have been hearing records of quite as wonderful things as houses and lauds aud put your money into God’s Salvation Temple. anything recorded iu the Acts of tho Apostles, and, with my I shall expect a good many offerings by tlie first post to-morrow own eyes and ears, I have verified a good many of tho state­ morning. Amen 1" ments to which you have listened.’ The Theosophists will havo The correspondent laughs at this ; we do not, for we to look to their laurels on tho arrival of .Mrs, Booth’s detach­ have studied history and believe in cycles and recurring ment of tho ‘ Sah’ation Army.’ The little tricks by which they events. To buy the right of caricaturing the Jesuits, have succeeded iu astonishing the natives are bie.n •pen dc chose society had to spend the lives of fifty millions of human iu comparison with the miracles of the apostles and thoso beings burnt alive, tortured to death, and otherwise killed ‘quite as wonderful’ of Mrs. Booth and her disciples,'*' he adds. during that period of Christianity when the Church reign­ ‘ Kow mind,’ she says, addressing her army, ‘ what God has called ed supreme. you to, as .Salvation Army soldiers, is to go forth to tho conquest of the world for Jesus. That is our work. We have done with The ancestors of “ Don Basilio,” Rosma's music teacher, civilian measures. We have dono with gentle invitations. We have a bloody record, which oceans of witty jokes can hardly have done with sending out the messengers and saying : ‘ The obliterate. Cruelty is the child of fanaticism, and history is least is ready, if you will please to come.’ We have done with full of examples of the children of martyrs of one kind or all that, and have come to military measures. We are going another having become oppressors and tyrants. Nay, the to compel them to come in ; and, as the General said at tlio very martyrs of a majority themselves, have often been opening, ‘ When we have dune with the volunteers, we shall known to turn around when the smart of their own havo tho press-gang, nnd will send these soldiers after the sin­ sufferings had been forgotten in the flush of subsequent ners, and will harass the life out of them till they get saved.’ triumph, and to bully, wroDg, or torture a new generation Having eflected all that was possible by the suuviter in modo, of heterodox. Of all cruel bigots, the Spanish Catholics they will resort to the farther in re. ‘ God,’ she continues, have, perhaps, earned the most shameful reputation. ‘ is going to raise a people who will be desperately determined in individual aud collective warfaro, thrusting liis Kingdom Their savagery towards the Jews and heretics in Spain, oil tho attention of men whether they will or no ; perchance and the wild Indians of their new-found Americas, makes Ho is beginning,’ she shrieks, ‘ the Great, Grand, Last a dark blot upou the history of the race. Says Major J. ■\Vuitl.n swum’ (_tho capital letters, it may be presumed, show W. Powell, U. S. A., the illustrious explorer of tho the fortifsims notes of the address) in which He is going to Colorado river:— sweep millions into liis Kingdom, and lie will do it by such “ Those old Spanish conquerors had a monstrous greed for men and women as these in this hall, making them hotter, nnd gold, nnd a wonderful lust for saving souls. Treasures they more powerful, and more successful as they go on.’ To a rtiust have ; if not oil earth, why, then, in heaven ; and when gentleman who, it appears, occupies the proud position of ‘ tlio they failed to find heathen temples bedecked with silver, they (■quire of a country town,’ she says, ‘ I wns glad to see your propitiated Heaven, by squeezing tlio heathens themselves. Thero lette:’ to Mrs. So-and-So.” ‘ Yes,’ he said, ‘ I havo got somo is yet extant a copy of a record, made by a heathen artist, to of my people blessed, and they are coming up.’ Sho said, express his conceptions of tho demands of the conquerors. Ill ‘ Wail a bit, and by God’s help, we will screw them up. We ono part of tho picture we have a lake, nnd, near by, stands a will provoke to lovo and good works.’” priest pouring water on tlio head of a native. On the other “ lie ( God ) ia going to do it (lead) the “ army,” by such side, a poor Indian has a cord about liis throat. Lines run from jm n and women, a.s these”—she said--“and by His grace we will these two groups, to a central figure, a man with beard and full spen 1 every drop of blood in our bodies, and lay our children Spanish panoply. Tlio interpretation of the picture-writing is ami our lives on the altar ; but we will do it.” It is not clear this : ‘ Be Baptized, as this saved heathen ; or be hanged ns whii; purpose she imagines would be answered by spending the b l o o d , or laying tho lives and children of these “ soldiers of blood that damned heathen.’ ” * . and fire'1 ou tho “ altar” or how such a sacrifice could be by How much less ready to do so, are they of the "Sal­ “ liis gracj;” but it is perfectly clear that the soldiers of the Salvatn.n Army are of the stuff of which martyrs aud religious vation Army” ? Were not the strong hand of modern law persecutors are made ; men and women who would cheerfully efficient to repress these “ red-hot, blood-and-fire march to the fagot singing hymns, and who, if unfortunately soldiers,” they would not only menacingly hiss but might they ever get the upper hand, will-quite as cheerfully, light the also burn. fa^ot to consume thoso who refuse to be converted by more gen­ tle means. If the age of miracles be not past, that of religious martyrs is. Contempt, ridicule, and indifference are found now- a-days more efficient to combat fanatical insanity than all the modes of torture ever invented by religious fanaticism....Addressing the On P A G E 143 OF THIS ISSUE, WILL BE FOUND A N “ unconverted,'' she says:— . article “ Brahma, Iswara and Maya” being a reply by “ W e nre getting hold of these neglected masses all over t h e country, aud God is making out of them rcd-h >t, blood-and-fire Mr. Dorasamy Iyer to Sri Paravastu Venkata Rungacharia soldiers, aud we are going to send them to India and Africa.” This Arya Vara Gurlt. In publishing it, we have merely is sending coals to .Newcastle with a vengeance. The threat of shown that spirit of impartiality and fairness which is the sending to the >e climes “ red-hot blood-and-fire soldiers,” to make characteristic feature of this Journal and of our Society, people “ hotter” and “ screw them up ” calls, iu m y opinion, for the luterfereuce of Governm ent ...... On the same principle, we shall, with pleasure, insert any rejoinder S. P. V. R. might desire to send to the present * VV," would thank tho writer to inform us wbon tha “ Theosophists " have article, although we do not approve of such a feeling of claimed “ laurels ” for any such absurdity. We ieavo belief in ‘‘m iracles” to the Chris.'ia'1 bigots, and tlieir tacit admis-ion —silenco implying con­ bitterness among the Hindoos as has been shown by our sent -—to thoso who, though widely known in private circles as unbelievers present correspondent towards his opponent.—;Ed. • nnd even atheists, c»n never find the inoral courage to c >nf«ss their unbelief publicly. Those revsnos themselves on Spiritualists nnd Theosophfts who denv that any thinp '/SuptrntHural am ever t .ke place ; but they will novor dare to lau(;h publicly or express a doubt concerning Christian * KxrLOnATIOK or T1IK CoLonADo Uiveu or the Wkst akd its Tbidijt> biblical “ miracles." But when fi.aa (V base a n d cow ardly majority over failed 4IUEB. By M ajo r J, W , Pow ell, U .S.A . io take r.dnaitago of honest and co,w agons minority 1--J5U. FRAGMENTS OF OCCULT TRUTH. * ' 1 ou speak of the deterioration of mediums as n natural sequence of mediumship ; in that I might almost say 1 know (No. 2 of the Series.) you err for I have had media wliose whole natures have refined Mr. W. H. Terry, F. T. S., of Melbourne, Australia, and beautified on ihe practice of their mediumship, but it is tlio whose letter on “ Spirits Embodied and Disembodied” wise use of it that leads to this result, : excess of any called forth certain explanations published under the good thing inverts its issue. I nni quite aware of tho above heading in the October number of the Theosophist, tendency to deterioration in public media, especially (hose finds our elucidation of tbe occult mysteries underlying who are mediums for materialization and purley physical the external facts of spiritualism, an unsatisfactory phenomena, but there are adequate, causes to account for this solution of the difficulties presented to the mind even within the spiritual philosophy, the first, of which is the psycho­ logical influence o( those who come to witness tbe phenomena by “the few instances of assumed spirit communi­ with minds full of suspicion and animated with a desire to cation” which he originally presented for consideration. detect what they have in many instances decided beforehand to The letter in which he replies to our explanations is as be a fraud ; secondly, the influences from the spiiitual side follows:— attracted by such conditions ; thirdly, the more material naturo “ In tlio Tiieosopiiist for October, in conjunction with my of the lower order of spirits, which facilitates their manifesting letter on “ Spirits Embodied nnd Disembodied,” appears nn in this direction ; fourthly, the deterioration of moral tone that outline from your pen of Occult Philosophy intended ns n inevitably follows the decadence of tho religious sentiment reply to my strictures on the attitude of some Theosophists in (which in many cases was the primary motor to the pursuit of relation to Spiritualism. Tho theory there propounded, al­ mediumship) when its practice becomes purely a matter of though it nmy absolve the Occultist from inconsistency in tho business. Are not these causes adequate to account for tho direction iiulicnted by me, does not, in my opinion, satisfactorily deterioration of ti'iio and moral decndcnco of many media? explain even tho few instances of assumed spirit communication Surrounding a medium of this class with good moral influences quoted in my letter, hut of that. nnon. nnd so circumstancing him as to keep the selfish propensities in “ I am desirous not only of arriving at “ Truth” myself, hut of abeyance, will prevent all this. I have au instance in tho person assisting others in the same direction, nnd how can we better do of .Mr. George Sprigg who, for five years, has been a medium this than by presenting the result of our experiences in search for materialization. During the year I have known him, his health of it ? und inlellect have undoubtedly improved rather than deteriorat­ “ Theosophy (as I understand it) is a knowledge of the secrets ed and as far as a most intimate acquaintance will allow me to of naturo uequired hy intercourse with God; it is not to be judge, his moral nature has not deteriorated ono iota. ” Assumed, however, that the hitter expression implies direct com­ munion with the Great Spirit of t.he Universe, but. rather The main point on wliich our correspondent insists, is rapport with the higher spheres of spirit, tho Great Vortex of that he has had intercourse with a spirit himself and can­ Spiritual Knowledge.* not,therefore,be talked out of a conviction that spirits exist. “ The result of my experiences up to the, present lime, hns been The teaching he has received by subjective impressions,and to show that the Human Spirit not only retains its individuality oral communications through other mediums,—(we say nnd memory of all that is worth retaining of its earthly existence, “ other” because our correspondent is clearly mediumistic but as it ascends by a series of progressive unfoldinent.s to himself, which accounts for the tenacity of his belief)— higher states of existence, knowing more of God and his works, constitute a substantial experience, which is fortified by it becomes a vehicle for the transmission of “ God Knowledge” the testimony of some seers who have perceived, in a to its less favourably situated brethren in earth life. shape visible to them, the individuality conversing with our “ Now you say you k n o w that, tbe Occult theory i* corrcct. I correspondent and describe him as a being of a dignified m ight, with equal justice, say I k n o t u that my theory is. because appearance and apparently an elevated type of mind. “You nil m y experiences so far confirm it; hut it is only in this sense say” writes our correspondent “ you hw w the occult that I do know; further experience may modify or change my theory is correct ; I might with equal justice say I know belief, for I nm not. so presumptuous as to imagine I have reached the ultim a thule o( knowledge in this direction, ^o far that my theory is.” Here lies the all important difficulty. my position stands best, for as yet you have only unfolded a Who shall decide,—says the familiar proverb—when theory whilst I have given lads which, even wero your theory doctors disagree—that is to say, when people both profess­ substantiated, would not he entirely covered by it. I will not, ing to know, make statements that are incompatible with however, analyze either the theory or tho facts as most of the each other. (Clearly in such a case one of the conflicting readers of tho T ukosophist who nre familiar with the subject statements rests on a misconception of what constitutes treated upon, will be able to judge for themselves, but will add knowing of what real knowledge consists). This question gome further reasons why I am constrained to believe in the takes us up into an elevated region of metaphysics; but it continuity of individuality and the preservation of the unity is only by t.he light of metaphysics that we can possibly of soul and spirit after the dissolution of the more material secure a sufficiently wide-reaching prospect of the ques­ physical body. First then during my early experiments my tions to be dealt with, to feel sure we are not misled by linn was influenced by what purported to be disembodied the mere shows and seeming of its minor details. liuman spirits who wrote in handwritings different from my own nnd whose earthly autographs I had never seen. Moreover, I What constitutes real knowledge ? The question lies was generally alone when theso writings were dene. Yet when at the very threshold of occult study. We say so, not subsequently I was enabled to compare them with the auto­ merely because of the prominent way in wliich it crops up graphs of tho writer whose spirit professed to control my arm, in this discussion, but, because as a fact, having nothing to they wero found to be f a c s i m i l e s of the automatic, writing. do with the questions now raised by Mr. Terry, nor with A gain for the past fifteen years an intelligence who professes to Spiritualism, nor with any controversies iu the ordinary have existed on this eaitli in human form upwards of a cen­ world, that query is, in actual practice, the first put before tury since, ami who exhibits a distinct individuality, has a regular student of occultism, who is taken in hand by conversed with me by magnetic impression, nnd occasionally the Professors of the Occult World. And the student is orally through various media, has advised mo on medical and taught,—or is led to see,—that there aretwo kinds of know­ other m atters pertaining to the welfare of.lnimanity, has com­ ledge, the real and the unreal; the real concerned with forted and consoled me in distress, nnd encouraged me in well­ ® . * eternal verities and primal causes, the unreal with illusory doing. lie has been seen again and again by seers and secresses who describe him as a fine intelligent and benevolent-loolcing effects. So far the statement seems to deal with abstrac­ man. For the period I mention, I hnve ever found him wise tions too vague to challenge denial. Each school of and truthful, nnd he endorses the spiritual theory of tho con­ thinkers will admit so much, reserving to itself the assump­ tinued personality of spirit nnd its progression from plane to tion that the illusory effects are those considerations which piano as it increases in wisdom and purity, can it be wonderd have fascinated its rivals; the eternal verities its own conclu­ at that I should attach importance to, and have some faith sions. But we no sooner come to a clear understnnding in, this intelligence, a faith founded upon a substantial as to what mental presentiments must be classed as illusory experience ? effects, than wefind the first propositionof Occult Philosophy * Wa objoct to this definition. “ Theosophy ” means “ divine ” or God- at war with the whole current practice of the world at large, WMom.—Ed,' as regards all classes of scientific investigation. All physi­ cal science, and a good deal of what the Western world the body temporarily during life and may thus get into is pleased to call metaphysical speculation, rests on the such relation with the world of spirit, as to take direct crude and superficial belief that the only way in which cognisance of its phenomena. Now it is quite clear that ideas can get into the mind, is through the channels of relatively to our own, at all events, such a world is a world the senses. The physicist devotes all his efforts to the of eternal verities. We know that this world is fleeting and careful elimination from tho mass of materials on which transitory. It is readily conceivable, and all analogies he builds up liis conclusions, of everything except that suggest the conclusion, which every sort of spiritual state­ which he conceives to be real fact—and it is exactly that ment confirms, that the world of spirit is more durable. which he conceives to be real fact,—anything clearly appeal­ So, as that knowledge is real which lasts, and that is un­ ing to the senses— which the profound philosophy ofEastern real which passes away, the spirit of man which comes Occultism deliberately condemns at starting as, in its into direct and conscious relations with the world of spirit nature, illusory effects, transitory secondary consequences acquires the real knowledge,* the spirit of man which of the real underlying fact. And in acting thus, does Occult lives imprisoned in the body and is merely led through Philosophy make an arbitrary choice between rival methods, the senses with crumbs of knowledge, possesses ,the ,un*. as a chemist might select one or other of two different real only. . methods of analysis ? Not at all. Real philosophy cannot But when the imprisoned spirit does not itself rise into make any choice arbitrarily: there is but one eternal direct relations with the world of spirit, but is visited by an verity and, in pursuit of that, thought is forced to travel emanation from the world of spirit,—or by a spirit, (to along one road. The knowledge which appeals to the work with the spiritualistic hypothesis for a moment,), is it senses cannot but deal with illusory effects, for all the entitled to assume that it is coining into possession of real forms of this world and its material combinations are but knowledge ? Certainly n o t; for though discussing spiritual pictures in the great dissolving view of evolution ; there things, it is acquiring its knowledge in' no way which is no eternity in any of them. By mere influence from essentially differs from the method by which mere know­ physical facts, science, proceeding on its own methods, ledge of the purely physical sort, knowledge of illusory will recognize that there was a time in its history before effects is acquired. The spiritualist, even when himself a, any of the life germs on this earth (whatever they maybe) medium sitting in receipt of communications, is taking in had settled into the forms in which they manifest them­ knowledge just as unreal, just as untrustworthy, and selves now. Assuredly there will come a time when all these liable to be distorted by an erroneous observation as that forms will disappear in the progress of cosmic change. which is dealt with by the wholly unspiritual observer of Wliat preceded them, provoking their evolution from fiery matter. This is the point we have been leading up to nebula}, what traces will they leave behind ? From no­ and is our reply to Mr. Terry’s contention that when we thing they came; into nothing they will return accord­ say we know the occult theory is correct, he might • with ing to the doubly irrational reply which is the only logical equal justice say he knows his theory is. It was a very inference from the physical philosophy which makes them natural thing for him to say, but, in reality, he is entirely the real facts,— the only basis of real knowledge. unjustified in saying it. He is not in a position to trust to Of course.it must be remembered that the unreal know­ his own observation. Will the reader please refrain even ledge, proceeding from the observation of illusory, because for an instant from imagining that the form of our argu­ transitory and secondary effects, hangs together satisfac­ ment rests in any sort of way on an arrogant personal torily as regards the short chain it is able to construct. claim set up in opposition to that of our correspondent ? It This it is which leads so many, in many respects power­ is enough for us t.o know at second hand, that the theory ful, minds, to be blindly contented with it. Some of the set forth in our preceding article, is correct. There are laws of matter can be detected (if not understood) by mere those who know, of real personal knowledge, and they are observation of matter. But it is obvious that the some­ living men who can communicate their knowledge to thing out of which matter proceeded, the something into other living men, who, in receiving it, however common­ which it will return, cannot he observed hy material senses. place themselves, are not subject to fall into the mistakes In what, other way can observation be extended beyond which ordinary men may clearly be liable to make when the range of material senses? Only if it can be so extend­ they attempt to take their teaching from the “ spirit ed, is any knowledge attainable hy Man which has to do world ” direct. • - with eternal verities and primal causes, which is real as Who possess the real knowledge as contradistinguished distinguished from the transitory and the unreal ? Prompt­ from the unreal ?—the student of Occultism is asked, and he ly, in ignorance of the methods by which observation can is taught to reply—that which we have shown to be' the be extended beyond the range of the senses, the physicist only possible reply— “ the adepts alone possess the real declares.—concerning the hypothetical eternal verities you knowledge, their minds alone being en rapport with the can only dream and iudulge in illusory conjecture—all universal mind.” Now it is the teaching of the adepts*)" mere brain-spun fancy. Thus the world at large, not that Spiritualists,—in'niriety-nine cases ofa hundred—are content with hugging illusions and calling them realities, mistaken when they think themselves in contact with the spurns the reality and denounces it as illusion. spirits of departed friends, or with such benevolent beings But can the eternal verity be reached ? Even if hard of another sphere as him with whom our present corre­ facts be acknowledged as illusion so far as they are transi­ spondent believes himself to converse ; and to us, who tory, is not that which is exempt from change removed from know something of who, and what the adepts are, that is observation? Must we not follow up the theoretical ad­ conclusive as to the fact. But. the fact being so, every mission of the possibility of real knowledge, by the prac­ conception of Spiritualism which conflicts with it must tical admission that no human being ean ever have any­ be explainable—every incident of Spiritualism must be thing to do with it? Now the consistent materialist who susceptible to transfer to some group of phenomena which honestly believes that a man is simply a structure of gas, phosphates, &c., functioning within itself entirely, would * As in the case, say—of nn initiated adept,—who nringS buck upon earth with him the c'o^r and distinct recollection—correct to a detail—of have to be answered by reference to facts which it is un­ fact-s gathered, and the information obtained in th® invisiblo auher* of necessary to rehearse in dealing with controversialists who Hs'xlififs.— Kn. . . . ,. recognise at all events that the living body includes a spirit­ + Thoso real, genuine adepts who neither thrust themselves ual principle, and that the spiritual principle is capable upon the puMic no ice, tior do they invite us at tlie top of their voices:— “ Come all ye, poor ignorant fools, coma to me...come of a life apart from the body when the body itself is dead. to learn from me who has nothing more to learn since he has There can bo no difficulty for a spiritualist in the way made himself omniscient—how to reach “ Christ-State,” and Bud­ of tho conception that if the spirit, of a man lives, dha-State...”—Our adepts compare themselves neither with Christ observes, thinks, and communicates its impressions, nor Buddha; not even with Atnmonius Sakka--the TheodidaKTos or the “ God-Taught” S-er ; but they may be all that combined, after the body is burned or buried, so under peculiar aud much more, since they are a B o d y o f m e n ~not one isolated, conditions, that same spirit, may separate itself from «i?Atauglit individual.— E d. . ., can be shown to be something different from what Spirit­ Devil ?—as the priests of the Greek Church contended ualists imagine it. While the phenomena of Spiritualism some lying spirit ?—as the spiritualists might suggest; are thrown off in all directions so freely, it is nearly the elementaries ?—as some readers of occult literature impossible to follow them up in every case and, as regards might conceive. No; it was the fifth principle of the the general subject, it is best to try and explain, as we medium herself, her animal, or physical soul, the portion of sought to do in the last of these articles, why the phe­ the Universal P r o t e u s , and it acted as the soul of the nomena of Spiritualism cannot be what Spiritualists think clairvovant acts during the sleep of the body. The officer, them, rather than why each in turn is actually something who ultimately visited T ...... , and showed the miniature, else. But it is only due to our correspondent whose letters had been acquainted with the family several years previ­ have furnished the text of this occult sermon, that the ously. The medium had seen the picture when quite a special incidents he quotes should be discussed in detail. young child, but had forgotten it utterly. She had also First then as regards the automatic writing of which Mr. played with various things that had belonged to Madame Terry speaks:—We need not go further than the personal ------and had been in her nephew’s possession. experience of the Editor of this magazine to show Mr. Preserving faithfully the memory of all it saw and Terry that the production through a medium’s arm of heard in the “ Astral Light, or in the “ Soul of Things” handwriting, the facsimile of that produced in life by an (many readers will, no doubt, comprehend the allusion alleged spirit, is no proof of the alleged spirit’s identity here to the book of that name) while playing with the at all,—nor even of its individuality. A certain Russian miniature and other trifles, the young medium’s inner-self, lady who was afflicted or gifted (whichever way the years afterwards, owing to some associations of memory, reader likes, to put it) with mediumship in her youlh was began one day unconsciously reproducing these pictures, “ controlled ” for about six years by a “ spirit” who came Little by little the inner-self or fifth principle, was drawn evening after evening and wrote reams through the child’s into the current of those personal or individual associations, arm in the usual automatic way. The spirit professed and Madam------’s emanations, and once the medium­ to be that of an old lady who had li vf d in a part of Russia istic impulse given—bon voyage—nothing would arrest its far away from that in which she was then manifesting progress. The facts accurately observed by the “ Flying herself. She gave many details of her life and family and Soul” were inextricably mixed up with pure fancy derived told how her son had committed suicide. Sometimes from the teaching to which the medium had been subjected, the son came himself (in spirit) and controlled the little and hence the account of Heaven and the Virgin Mary. medium’s arm and gave long accounts of his remorse and Mutatis mutandis a similar explanation would, in all sufferings consequent on the crime of self-murder. The probability, meet the case not merely of the automatic old lady was eloquent on the subject of Heaven and its writing, of which Mr. Terry speaks, but also of the guid­ inhabitants including the Virgin Mary. Needless to say ing or protecting'spirit.who'mentally impresses him,and has that she was garrulous concerning the circumstances of been seen by seers and seeresses. That the teaching of this her own death, aud the interesting ceremony of the last intelligenceconfirmsthespiritualistic doctrine of progression' sacrament. But she also wrote of worldly matters. She from place to place and so forth, is strongly an indication of gave a detailed account of a petition she had presented its real emanation from Mr. Terry’s own mind and the fact to the Emperor Nicholas and the text of it, verbatim. that the supposed spirit has been seen by clairvoyant She wrote partly in Russian, partly in German, which the mediums cannot be taken as proof of its objective existence. child-medium at the time knew very slightly. Eventually The pictures in the astral light present all the appearance one of the young lady’s relatives went to the place where of reality to those who can discern them, and Madam the spirit had lived. Yes: she was well remembered ; ------’s appearance was as real to our medium in T... as she had been troubled by a dissolute son who committed that of any spirit ever materialized in the wonderful suicide ; she had gone away to Norway where it was s^ance-room of the Eddy Brothers in America, though the believed she had died, &c., &o. All the automatic com­ good lady herself all the while was quietly attending to munications were verified, in short, and the petition was her knitting with the breadth of Europe between her and turned up in the archives of the Home Office at St. Peters­ the family circle which she had unconsciously entered as burg. The handwriting was perfectly reproduced. Now a spectral guest. what better identification could a spirit have? Would The difficulty of distinguishing between the creations not Mr. Terry on such an experience say— 'T know that the of the seer’s brain and spectral or spiritual phenomena spirits of dead persons can communicate and prove their really external to himself.* appears to be the cause of the continued individuality” ? A year after the identification confusion into which untrained, uninitiated observers fall of the deceased person at the place where she had lived when natural mediumistic gifts enable them to cross the and of the petition, &c., there came to T * * * where the threshold of the world of spirit and awake to a perception young medium and her people were living, an officer of the wonders hanging like an aura around the physical who proved out to be the nephew of the “ spirit.” He planet. From Socrates to Swedenborg, from Swedenborg to chanced to show the child a miniature. She recognised the latest clairvoyant, no uninitiated seer ever saw quite it as that of the spirit. Explanations ensued and it correct^. But whatever confusing influences have been turned out that Madam------the officer’s aunt, was not brought to bear on natural seers of past times, none have dead at a ll; nor was her son. In all other respects the been beset with the artificial bewilderments that operate mediumistic communications were perfectly well substan­ to cloud the faculties of the modern spiritualistic me­ tiated. The son had attempted to commit suicide, but the dium. A great mass of prepossessions occupy his mind at bullet with which he had shot himself had been extracted, starting; every observation he makes, is twisted into the and his life had been saved. mould of an elaborate predetermined theory, and every Now, without going further, this story as a mere . state­ picture presented to his finer senses is distorted to suit the ment of facts, is enough to answer Mr. T e r r y ’s story about expectations of his fancy and coloured to the complexion the automatic writing through him. It shows that with­ of a previously formulated creed. The spiritualist out the instrumentality of any deceased person’s “ spirit” may honestly believe himself a seeker after truth, at all, automatic writing attributed by spiritualists to but the spiritualist, who is himself in any degree a the agency of such spirits may take place ; therefore, that medium, is fascinated by the creations of his faith no weight can be attached to the experiences on which Mr. and borne away on an induced current into a Terry partly relies, when he says or implies that he knows his theory is correct. But we may go somewhat further * The few exceptional cases of crertnin* ipirit-comniumcaHons will be treat­ and endeavour to account for the Russian story at any rate ed of. in ono of the future ports of “ >rflg,ments,,--ns the greatest attention and caution must be bestowed upon the subject to *void every possiblo mis- by the occult “ hypothesis,” as some of our readers will no understandincr Before we rebuild a hou«e, we h*vo to pul) down the old doubt regard it. Who, or what was the intelligence writ­ •tructnre We know tlmt wo ah ’11 displease many and receive no thanks for it. But it cannot be helped. The Spiritualists having insisted upon having ing through the hand of the Russian child-medium ? The our opiuion, wo must bo loft to proceed system atically—Ed. *

phantasmagorial world peopled with his own im a-; pressed himsolf very scornfully of Spiritualism and nil its ginings. Their apparent reality confirms tlie conjectures works. from which they spring, and all suggestions which claim If you will refer to page 35 of a work, “ The Scientific Rnsis a reconsideration of their character seem almost a blas­ of Spiritualism” published in Roston l>y Colby and Rich, 1881, phemy to their eager devotee. But to the student of occult you will see Mr. Joseph Cook’s signature to nn account of philosophy there is a grander beauty in the consistent certain phenomena which he vouches for ns not explicable by teaching of adeptship, than in the startling excitement of uny theory of fraud. Here is the whole extract:— mediumistie revelation, while over it all there shines, Report of the Observers of the Sargent experiment in Psychography for him, the solemn light of absolute truthfulness. Me- i n B o s t o n , 13J/i M a r c h 1880. dimnship may afford sudden glimpses of unsuspected At the house of Epes Sargent, on the evening of Saturday) March 13, the undersigned saw two clean slates placed face to wonder,—as bits of a strange landscape may be moment­ face, with a bit of slate pencil between them. We all held our arily revealed by lightning, but the science of adeptship hands clasped around ihe edges of tlie two slates. The hands of casts tho steady light of day upon the whole scene. Mr. Watkins, the psychic, also cliisped the slates. In this position Surely the spiritualists, who have at least shot leagues we all distinctly heard the pencil moving, and, on opening the ahead, in intelligence, of the mere materialistic moles of slates, found an intelligent message in a stroug masculine hand, in answer to a question asked by one of the company. their purblind generation,—insofar as they recognize Afterwards, two slates were clomped together with strong brass that there is a landscape to be seen if it can only be lighted fixtures, and held nt arm’s length by Mr. Cook, while the rest of up,— will not deliberately prefer to guess at its features by the company and the psychic had their hands in full view on the the help of occasional flashes from the fitful planes table ! After a moment of waiting, tlio slates were opened, nnd a message in u feminine hand wns found on one of the inner sur­ of niediumship, but will accept the aid of that nobler illu­ faces. There were five lighted gaaburncrs in the room at the time. mination which the elevated genius and untiring exertion We cannot apply to Oiese facts any theory of fraud, and we of Occult Sages of the East have provided for those whose do not see how the writing can be explained unless matter, ill the spiritual intentions enable them to appreciate its sublimi­ slate peucil, was moved without contact ty, and confide their aspirations to its guidance. . (Signed.) F. K B undy, M. D. Do. ErES Sahgent. : Do. J o h n (J. K in n e t. Do. H e n r y G. W h ite . WHICH THE TRUTH, AND WHICH A LIE? Do. JOSEPH COOK. Boston, March 13, 1880. ■ “ Fur if the truth of God hath more abounded It is further mentioned in the book in question thnt "M r. through m y l i e unto his glory ; why yet Cook was well aluised by the religious journals for testifying to am I also judged as a sinner i”— wlmt he saw.” The nliuse has evidently not been thrown Romans III, 7 luvay upon Mr. Cook ; it has converted him from tlie error of Mr. Joseph Cook, in one of his exquisite lectures at his ways, and he now seeks to convert others by nbusing them Bombay—namely, that of January 19,—devoted gener­ in his TURN. ally to the enlightenment of the benighted natives of this city, on the beatific truths of missionary Christianity, THE SAMAJEES THAT INDIA NEEDS. and especially to the demolition of Spiritualism and Theosophy,—came down very hard upon the former. “ That A correspondent, writing from Lahore, under date, wretched movement,” he said, ( Spiritualism ) which had February 17, informs us that our esteemed friend, Pandit supporters only ■' among the half-educated populations in Gopi Nath, Editor, Mittra Vilasa, Lahore, delivered, at the great American towns,...... had been doing immense Rawalpindi, where he had been called, a lecture on the mischief in the United States...... Spiritualism was com­ 13th idem, in the house of Sirdar Nilial Singh. The sub­ posed of seven-tenths of fraud; two-tenths of nervous ject was; “ What Siimjees are needed in Aryavarta?” delusion, and in the remaining one-tenth...... nothing Babu Man gal Sen, Head Accountant of the P. N. S. Ry., wras in it, or Satan was in it”... Person ally, he had not “the' gave the lecturer all the necessary assistance. The hall honour of a distant acquaintance with ten of the Spirit­ “ was nicely decorated and fully crowded.” During the ualists who deserved to be called men of any intellectual course ofhis lecture, our young friend declared that the breadth and culture”... Samajees “ most needed in Aryavarta are those which make It may, therefore, interest our readers to know that it incumbent upon themselves to preach the cause of UNI­ this great lecturer who thundered against the Spiritualists VERSAL BROTHERHOOD and try to create union in and ourselves, was at one time tMiintellectual enough to the country instead of sectarian strife and disunion,” and attend a Spiritualistic seance at Boston to test the vera­ not those which, on the plea of ignorance, “ abuse their an­ city of Spiritualistic phenomena; as also truthful enough, cestors, tlieir Shastras, their true leaders and all their bro­ for once, to put his name and autograph signature to the thers, who, unlike them, are the true followers of the doc­ little letter we reproduce for the benefit of our readers. trines their highly revered ancestors had preached and de­ It is needless to say where all right-minded Indians have clared through their valuable manuscripts.” It is those to seek for truth: whether in the present ranting classes of so-called “reformers” that are doing the “ greatest speeches of Mr. Cook or in the modest letter which he has harm to tho cause of nationality and Universal Brotherhood, deigned to sign. Now that Mr. Cook has put himself at both of which are, without the least doubt, among the chief a safe distance from the Theosophists, and has again wants of India.” The lecturer then “ denounced vehe­ taken to the pleasant task of slandering us in the city of mently the policy of the Arya and Brahmo Samajis,*” the Calcutta, we may as well show him in lm true colours. members of which, “ without knowing what truly philoso­ We draw, therefore, the attention of those of our friends phical religion their ancestors have taught,without even try­ in the “ City of Palaces,” who may not have seen the ing to learn what their sacred Shastras have preached, with­ Bombay Gizette of February 17 to a letter which ap­ out attempting tounderstand what theirsacred Shastras con­ peared on that date in that paper. We quote it verbatim tain, and without being able to read even the alphabet with a request to put it side by side with his lecture of January 19 and to judge for themselves of the reliability * A pfu&ure which wo admire tho least in this able lecturo. Hence we would havo our friends of the Arya and Brahmo Samajees distinctly understand of the statements of the Rev. gentleman. We would say thar., by publishing the above, wo do not moan to express our approval or nothing further than this, that Mr. Cook seems to take otherwise of what our friend, Pandit Gopi Nalb, may have said. We merely give room to the report of his loct'iro ns we have received it, and in the same scrupulously for his guidance in life the verse from the spirit of impartiality, as wo would show to any otl or setitirnonts delivered iu Romans placed as a motto at the head of our remarks. favour of either of tho two Samajees referred to, if such were sent to U*. We strictly adhere to our cardinal principle of mutual toleration and re-ip^et for I (From the Bombay Gazette of 17th February 1882.) tlie sincere beliefs and opinions of others, whether we asfree with them or not. Personally wo feel a profound rcspect for Swamijt Dayanand Saraswati, tho M r . J oseph Cook and the Spiuituai.ists. fo-mdor of tho A ray a Samaj. although wo feel bound to confess that we do not To the Editor of the “ Bombay Gazette.” ayree with all his viow* ; and we aro constrained to say nearly as much of the founder o? tlio “ New Dispensation/’ with whose teachings personally we dis­ Sir,— Mr. Joseph Cook, wlieu recently lecturing here, ex­ agree from first to last,— Kd. of the language in which their sacred books are written, Buddhists, Christians or Jews &c., this difference in their think it the duty of ‘ civilization’ to condemn every thing religions can, in 110 way, prevent them from uniting closely therein mentioned. Thus the Araya Samajists and the and sympathizing with one another and cultivating a Brahmos ere.'te a hatred in the hearts of the millions of feeling ot Universal Brotherhood among themselves.” He people of Aryavarta, many of whose sons would rather fully “ concurred with the lecturer’s views” and empha­ die, than tread the same path which the members of these tically declared that “ if civilization or any kind of new Samajees have chosen.” It was simply because they education or anything else would have an effect of alienat­ (the Sarnjists) had “ received their poor bit of English edu­ ing us from each other or making us one another’s enemy, cation that they thought themselves bound to deride all then let such an education and such a civilization be they could not understand ; and were even led to the con­ openly denounced.” “ This Bengalee although a Christian,” clusion that “ their own forefathers—those who have left, writes enthusiastically our correspondent, “ showed for the benefit of their posterity, the grandest philosophies such sincere impartiality in his address, that the audience and such occult systems as Yoga and Unyana, and have applauded unanimously to his utterance.” The meeting shown them the way to acquire a knowledge of the secret then adjourned amidst general greetings ; and the forces of nature— were mere fools !” audience, “ gathering round the lecturer, expressed a desire Our correspondent adds that though the lecturer did not that he should, at least once a month, visit Rawalpindi mention in his address the name of any of the Samajees, and deliver there an address.” They also showed their yet the effect “ produced on the members of the Arya and readiness “ to establish a Sarnaj on the principles which Brahmo Samajees was so overpowering that their heads he had enunciated, those of a Universel Brotherhood,” if were bowed down in shame.” Pandit Gopi Nath conclud­ he would but take upon himself to visit them monthly. ed his lecture “ among loud cheers and acclamations.” The above needs 110 comment. We are happy to see We are further informed that after the lecture, Lala that the influence of the work in which we are fairly Hans Raj, Secretary of the Arya Samaj, arose, and began engaged, is steadily spreading and that the idea of an to defend the policy of his Samaj. Remarking that their Universal Brotherhood, which,—heeding neither the chief object was “ to spread civilization among the people advice nor the warnings of tho misanthropists and pessi­ of Aryavarta,” he added that the chief reason why their mists,— we have started, will soon have reached all the Samaj was notrespected, as it shouldbe, was that his “coun­ remotest corners of India. trymen were not civilized and education had not yet taken a sufficiently deep root in their minds.” The Arya Samajists were therefore “ obliged to use strong language, CORRECT DEFINITIONS AND INCORRECT when facing an uncivilized public, if they had to show to them that they were going a wrong way.” He con­ INSINUATIONS. cluded by expressing his opinion that “ unless the country A wise and just interpretation of the main objects of was throughout civilized and the nation educated, it was our Society was given by our esteemed contemporary of impossible to create anything likean Universal Brotherhood the Mahratta of Poona in its issue of January 22. Says or a bond of union among its inhabitants.” the editorial :— To this, however, the lecturer had a ready answer. He “ When we reduce tho definition of Theosophy to tho sim­ enquired of the speaker “ what relation could education plest form, we find Unit Theosophy is nothing hut waking up and civilization possibly bearto a Brotherly Union and what natives' to know and to feel that they nre natives. If wo nre kind of civilization was it that India needed.” He right, in defining Theosophy, nnd we hope we ure, Theosophy said that “ if union was held as impossible until every appears to approach nearer tlie futuro religion of India, th:m class of Society in the country was civilized and had received does Christianity or any other foreign religion. Theosophy, education, how was it then that there existed such a strong so fur as we liavo been able to know, tries to creato nothing bond of union and regard for each other in countries liko new, casts 110 slur upon aiiy religion of India, and, above nil, is Afganistan, for instance, whose inhabitants were far from intended to keep the fire of nationality alive in the breast of being civilized or, still worse Zululand, whose people wero every native. One’s religion, caste and creed are ever dear to mere savages ?” He expressed his opinion that English him, andr if nny attempts are desirable to creato anything like education would but “ spoil the country” if the educated nn Indian nation made of one people, professing the same caste, speaking the sumo language, fired by the same love of their young men believed that “ civilization” consisted in “ ex­ country, hankering after the same goal of ambition, having the pressing sympathy for European corrupted customs and same likoH and samo dislikes, in short, it can only be done by manners which were so highly antipathetic to the people infusing a feeling of Universal Brotherhood, Theosophy, unlike of this country.'” If, to put on a coat, a pair of trousers Christianity, tries to bring about tlio consummation, dovoutly to and boots after the European fashion, was the whole out­ be wished, not by destroying but by constructing the materials come of that modern “ civilization” which “ their at present existing in India. Colonel Olcott, Madame Blavat- brothers” have accepted, then, he added,—“ Shame on sky, ami tlieir brother Theosopliists, naturally, therefore, resent such education and this kind of civilization ! “ He pre­ any insult given to us, our ancient religions aud institutions.” ferred, in such a case,” he said, to see his “ Mother-Land We heartily thank our colltjagues of the Mahratta for remain for ever uncivilized and her sons no better these kind and profoundly true words. They are right ; educated than were the Zulus—every man among whom, and that paper is thus one of the first, though we sin­ was ready to die for his brother and would never think cerely hope it will not be the last, to appreciate, at their of hesitating to sacrifice his life for the good of his coun­ correct value, our humble but unselfish and untiring try and the sake of national unity—than to live to see it efforts toward the realization (however partial) of that oivilized like the members cf the n e w Samajees, who which has hitherto been always regarded by the pessi­ were known ’—lie said, “ to hate their brother countrymen mists as a vain glorious utopy. That our labor,—a labor only because the latter abhorred Europoan vices, of love though it be, yet one which had, since its verv which they themselves so liked”. As regards the “ Civi­ beginning, to be carried on by its pioneers through thorny lization that India needs” the lecturer “ referred to Col. and rocky paths—begins to be appreciated by the natives, Olcott’s public address at Tinnevelly, which is published is our best reward. Evidently our Aryan Brothers com­ in the January No. of the third Vol. of the Theosophist.” mence perceiving that our Society is not quite the dark To these remarks, We are told Lala Hans Raj made “ no plotting centre full of man-traps and threatening secret feply and all the other members of the Samaj remained motives it is usually represented to be, by our cruelest silent.” enemies ; nor is its work confined to, or solely bent upon, A Native Christian then rose in his turn and spoke. bringing the natives back to “ degrading beliefs and su­ “ Whatever may be onr religion,” he said—“ whether perstitions in an anthropomorphic and now long exploded BOtne of our countrymen be Hindus or Mahoniedans, super naturalism”— as some other less cruel, still uncom­ promising opponeuts of ours would maintain, ignorantly tions, do so with an ardent object of understanding the pronouncing both the Theosophical movement and our hidden beauties of their ancient and respective creeds the occult experiments (the latter indeed but a very small better; with a hope of fathoming—by breaking through part of its work) no better than a delusion aud a snare. the thick crust of bigoted dogma—the depths of true reli­ Then, there is another of our friendly and patriotic con­ gious and spiritual thought. And,as each of them dives into temporaries, Amrita Bazar Patrika, also noticing the the apparently fathomless abyss of metaphysical abstrac­ Society and showing ns kind an appreciation of our work tions nnd Eastern symbology, and clears away the accumu­ as we can ever hope for, by saying th a t;—“ The socicty lated rubbish of the ages, he discovers that one and the has done one great good, and we feel that even here, in same T r u th underlies them all. Iu what other religion of Bengal. People liave learnt to respect their forefathers, our day can be found the noble universal tolerance for all and their philosophy, their civilization and religion.” other faiths such as taught in Buddhism ? What other creed And “ Tlic anniversary ceremony of the Theosophical enforces such practical proofs of brotherly love and mutual Society was a very successful one this year. We wish toleration better or more effectually than does the godless our educated men would lay to heart the snge counsels faith preached by the Holy Master Sakya Muni ? Truly of Colonel Olcott, the President-Foutider of the Society.’* might we repeat with Professor Max Muller, that there Thus, to refute the ignorant and malevolent insinua­ are sentences iu the inscriptions of King Asoka “ which tions of the Materialists, and the no less ignorant, and might be read with advantage by our own missionaries, perchance, still more malevolent accusations of some Spirit­ though they are now more than 2,000 years old.” Such ualists, we have but to refer them to some native papers inscriptions on the rocks of Girnar, Dhouli and Kapurdijiri in India and to the hundreds of letters we receive from as— all parts of the great Peninsula, thanking us—=ome “ Piyndnsi, the Kin", beloved of the pods, desires that the enthusiastically—for the “ great work of national regenera­ necotics of nil creeds reside in nil ■ places. All these tion ” we have undertaken. So strong is the animus of tlio nscetics profess alike the command which people should exercise Spiritualists against us whom they ought to regard— were over themselves, nnd (lie purity of the Soul. 13ut people they wise—and treat as their Brothers, that seldom do we lmve different opinions nnd different inclinations. receive our weekly number of the Spiritualist without, And again:— finding in it half a dozen of malicious flings at tho “ A mini oupht to honour his faith, but ho should never nbiiso Theosophists. Thus the Spiritualist of January 13—a the faith of others....There nre even circumstances where the number nearly entirely devoted to Colouel Olcott and religion of others might to be. honoured. And in noting thus, Madame Blavatsky, the former being taken to task for a man fortifies his own faith and assists the jaith of others.” his “ Elemcntaries,” and the latter for her “ spiritual Had our President found in Christianity, and Spiritual­ selfishness”*— opens with an editorial “ A Blot in Bud­ ism the same precepts practically exemplified, he might, dha’s Life.” We have rarely come across a column in perhaps, at this hour, have remained as he was. Having which the subject treated, was made so transparently found in both, however, nought but dogmatism, bigotry subservient to the animus of the author, directed against and an unrelenting spirit of persecution, he turned to that the objtect of his attack. The great Buddha, and the which to him appears the consummation of the ideal of alleged desertion of his young wile are used as a weapon brotherly love and of freedom of thought for all. to hit our President with. “ Colonel Olcott, form erly a We regret then to find the spirit of such dogmatic in­ Spiritualist, afterwards a Theosophist, seems now to have tolerance in a leading spiritual paper advocating a move­ turned a Buddhist, for he has been establishing Buddhist ment which professes to be an improvement upon sectar­ schools in Ceylon, and has written a Buddhist Catechism ian Christiainity. It throws no additional lustre upon the which is circulating extensively in India...” Hence—the writer; but repeating bis words : “ Rather the reverse.” fling at Buddha,—“ the great religious teacher of Eastern nations ” from no admirer of whom—“ have we ever heard any comment Upon a dark feature of Buddha’s life, assum­ ing for the moment that he ever lived at all and that his STRANGE MANIFESTA TIONS. supposed career is not a myth." Thus, rather assume To the Editor of the " Theosophist." utter ignorance of an historical fact+ than miss an op­ portunity of hitting (as he hopes but fails to) Colonel M adame, Olcott, who from a Spiritualist and a Theosophist has On the last page of No. 4 of “ Psychic notes,” a corre­ " turned Buddhist/’ AVe pity the writer, capable of ex­ spondent is made to state that he, toget her withafew friends, hibiting such a spirit of narrow-minded vindictiveness, “ out of mere curiosity and for the fun of the thing’’ arrang­ that it crowds out entirely, even to an appearance of ed a series of stances. The first was unsuccessful, but logical reasoning in him. Just as though a Buddhist could the remaining ones were productive of proofs innumer­ not be at the same time a Theosophist and even a Spirit­ able.” And yet none of the parties present was a “ con­ ualist ! The writer is cordially invited to add to the above juror, mesmerist; medium or spiritualist ”! three appellations those of a Brahmin and a Parsi, as Colo­ Is this possible ? I always thought that the presence of nel Olcott, notwithstanding his Buddhist religion, works a medium at stances was a necessary condition of manifesta­ with as much fervour for the regeneration and purification tions. Or can it be that some one at the seances in question of dying Brahminism and Zoroastrianism as he does for was,—if that were possible,— an unconscious medium ? liis co-religionists. Having laid the foundation of a nation­ al Buddhist Fund for the spread of education in Ceylon, Your opinion will be highly valued by he is preparing to do the same for the Hindus and Parsis. Yours obediently, We are a “ Universal Brotherhood”, let it be remembered. Our Society represents no one faith or race, but every H. faith as every race; and each of those " heathen” who join us,£ because of thoir mystical and religious mclina- Editor's Itfote.— Tho possible explanation of such manifest

• To mako his point a little cle»rer, nnd our" Selfishness" the mora tations can be found only in one of the following three hypo­ Apparent, tha “ inspired” writer ought to havo used nt least the word theses :— . •“ Theosophical ” instead of “ (Spiritual.” Tho title of liis article pays back tbecom ylinient in the panic coin to the Spiritualists themselves. — Eu. (1) The presenco of a medium—either conscious or un­ fW eadviso tho writor of tho editorial to turn to Prof. Max Muller's co n scio u s. CMp», Voi I p 219 Art, “ Buddhikm" iu which the ioarned Sviskritist es­ tablishes “the true historical character” of the Founder of Buddhism and takes ("2; The presence of an adept, or his influence ; although no tjt.u k even Sir W. Joins for his identifying Buddh* with mythical heroes. — E n. adept would trouble himself with such—(whut to him are) — X Many are those who join for quite ditTorent and various objects. We trifles. Or,— which is the most probable,— Fpei’i hore but of t(w m ystici,—Ed, (3) The combined result of tho magnetic nura of the per­ sons present, forming a strong battery. This would be very likely less in the awkwardness of its extreme infancy, for it exposes to produce such manifestations, whether there'w ere a medium the operator to the risk of breaking his neck, and it is applied jH'fcsent or not. in such an exhausting and inartistic way as to leave those who No fourth hypothesis we can think of, would answer. exeieise, it utterly prostrate, at the end of'an exhibition, like au exhausted Dufaure box. The human mind atipears unable to realise that there are as good fish in the sea of nature as ever came out of it. One would have supposed that, at the 1 present WHIPPED INTO ADA1ISSI0H. stage of scientific discovery, our minds would have been in a receptive state, ready to admit any wonder sufficiently proved When the Heliocentric system was finally and irretriev­ by evidence—say by the same amount of evidence on which we ably established, and no escape from it was found possible, would hang a man. Hut no. A says to B ‘ I have never seen n the Church, letting go the “ Joshua stopping the sun” sea-serpent, have you ? ’ ‘ No,’ says B ‘ and no more has C—* miracle, passed the word among the faithful, and the—“We so the rest of the alphabet, all grave, discreet, respectable letters have always said so”— policy was swiftly adopted. When, may swear to the sea-serpent, of whose existence they have been after denying pointblank occult phenomena, denouncing eye-witnesses ; but A and B ‘ who would believe them iu a mat- them from first to last as an out-and-out jugglery, and tet of murder will not believe them regarding the existence of a monster conger eel. We only say this by way of example. calling names all those who believed in them, the Civil and l1ar’be it from us to assert the existence of this eel, though M ilitary Gazette of Lahore found itself badly cornered by Major Senior, the Humane Society Medallist, saw, described, the determined testimony of a clever, professional conju­ and drew it in the Gulf of Aden. But incredulity, be itremem- ror, who, refusing to make his good faith subservient to pub­ beied, existed in t.he case of the ICraken, till two fishermen one lic prejudice, confessed to Mr. Eglinton’s phenomena be­ day cut off aud brought to tho Savants eighteen feet of one of ing “genuine,” it forthwith turned round and declared that that disagreeable Calamery’s tentacles. And so it is, and will it is all as it should be, and that the Gazette had never be, in the matter of the floating and banjo-playing of Mr. denied it. Like the “ five foolish virgins” of the parable, Eglinton and his brother spiritualists, till some fine day one of who forgot their oil and fell asleep over their lamps, it now • lie scientific electricians takes out a patent for charging hu­ knocks at the door, and tries to assure the public that it man beings with galvanic power, after the same manner that a lias always kept “ wide awake” over the subject, and that Du faure box is charged with electricity.” it has never been caught nodding or kicking in its beati­ This is what we should call a tuming-coat policy” fic sleep of blank denial. Of course n o t: it was but collect­ effected with the dexterity of a “ Davenport Brother." ing its thoughts. And now that the “ Bridegroom” in the To hear the Civil and M ilitary Gazette reproaching other shape of an undeniable phenomenon is there, the outcome of people for not keeping their minds“iti a receptive state, the Gazette’s profound meditations may be found in the fol­ ready to admit any wonder sufficiently proved on evidence ” lowing ungraceful admission, and the still more clumsy is as amusing as to read of the converted wolf in the golden attempt at an explanation. legend preaching iu the Desert Christianity. Not later hack “ Mr. Kellur, the conjuror,’' snys tlie Gazette, “ is very than in July last, the Gazette sweepingly proclaimed every much surprised by wlmt he experienced ut a spirit­ experimenter in occult science and medium—an impos­ ualist stance held recently at No. 1, Commercial Build­ tor and a juggler as every Theosophist, and Spiritualist—a ings, Calcutta. Mr. Kcllar has himself been doing some deluded fool. And now it admits that the world is “ in the very surprhing things in the way of rivalling the spirit­ A.B.C. of the science of Electricity and Magnetism”!—a. ualist feats but wliat he saw on this occasion in the matter fact enounced and repeated in our journal ad nauseam us- of Hying, or floating, as he terms it, beats anything that could

that some advanced Brahmin graduates of the Bombay Univer­ . A d v e r t isin g R a tes. . • sity, or belter still Calcutta Brnhtnos of the Adi and the Su- dharana Saniajes should be sent to Scotland to the rescue of the . , First insertion ...... 16 linos and under ...... 1 K u p e e , ignorant Caledonians. F o r e a c h a d d itio n a l lin o ...... 1 A n u a . Spaco is charged for at the rat 6 of 12 lines to the inch. Special arrange­ T he Telephone W orshipper is “ a wealthy man at South­ port” described hy the Weekly Register, as one who “ has turned ments cau be made for large advertisements, and for longor and fixed periods. For further information and contracts for advertising, apply to tlie telephone to pious uses by having a wire laid down between his church aud his house, so that he can now attend divine ser- M essrs. COOPER & Co., ' " ■ vico without leaving his room. There is something really beautiful iu this realization of the lino Protestant ideal of n com­ Advertising Agents, Booksellers and Publishers, Meadow Street, Fort, B o m b a y . bination of religion aud comfort”— adds the satirical paper.— “The telephonic worshipper has certainly ono great advantage which To SUBSCRIBERS. will excite the envy of many of his fellow-Ohristians ; he can turn off the sermon when it becomes dull.” And also adopt for The Subscription prico at which the Thkosophist is published bareljr covors cost—tho do-u'^u in establishing the journal having beon rathor further convenience the Tibetan “ prayer wheel” and purchase to reach a very wide circlo of ro idars, than to make a profit. Wo cannot at a discount a batch of Papal “ Bulls” absolving him from all afford, therefore, to send specimen copies free, nor to supply libraries, so­ future sins— we may add. cioties, or individuals gratuitously. For tho same reason we are obliged to adopt tho plan now universal in Amorica, of requiring subscribers to pay in advance, aud of stopping tho paper at the end of the term paid for. 1’eum angan\te of P o t a s i i , better known as Condy’s Fluid, Many years of practical experience liavo convinced W estern publishers that has evidently a future before it. It is already tlie most popular of this systom of cash paym 3nt is the best and most satisfactory to both disinfectants ; no good orthodox illness is considered complete parties ; and all respectable journals are now conductcd ou this plan. without its presence ; and now it is said to be an antidote to the T h o Theosophist will appear each month. The ratos, for twelve num­ virulent poison of the formidable cobra. In a letter written to bers of not loss than 48 columns Royal 4to each of reading matter, or The Indian, Medical Gazette, Dr. Vincent Richards “ records 576 columns in all, are as follows :—To Subscribers in any part of India, an experiment in which a fatal dose of cobra poison was mixed Ceylon, Straits Settlem ents, China, Japan, and Australia, Us. 8 ; in A fric a , Europe, and tho United States, £ 1. Half-year (India, fcc.) Rs. 5 ; Single' with the permanganate, nnd the mixture injected into n vein, copies Rupee 1. Remittances in postal stamps must he at the rate of annas with no evil result. Should further experiments be equally 17 to the Rupee to covor discount. Tho above rates include postage. successful.it is clear that n most valuable discovery has been No rai me will be entered in the books o r paper sent until tlie money w made.” And, should Dr. Richards be prevailed upon to dis­ remitted; and invariably the paper will be discontinued at the expiration- cover as valuable an antidote to the far more virulent poison of of the term subscribed for. R 3mittances should be made in Money-orders, the slander-tongued Anglo-Indian missionary, the Theoso­ lluudis, Bill cheques, ( or ^Treasury bills if in registered letters), and phists aud tho “ heathen” would vote him a statue— at the top of mado payable only to tho Proprietors of the Theosophist, B re a c h “ Crow’s Nest.” Candy, Bombay, India. Subscriptions commence with the Volume. Subscribers wishing a printed rcceipt for their remittances must send The Spiritualists may find a valuable addition to their stamps for return postage. Otherwiso acknowledgments will be mado literature in some books of Devotion just published by the Roman through the journal. . ' ' Catholic Dioccso of Canbraiand respectively headed— “ The Key to Paradise” and “ A Hundred Apparitions of a Soul in Purga­ tory.” (g - THE NOVEMBER NUMBER OP VOL. I IIKTN’O AGAIN ENTIRELY ' OUT OF A Lion’s Rem arkahle Memory".— Charles K. Wood, of this print, only eleven numbers of that Volume can be; (had on payment of village, says tlio Brnttlebore (Vt.) Phcenix, who for forty years Rs. 5-12. Subscribers for the Second Volumo (Oct. 1S80 to Septomber 1 8 8 1 ) was a manager iu Van Amburgh’s and other matmgeries, has p a y Rs. 6 only in India ; Rs. 7 in Ceylon ; Rs. 8 in the Straits Settlements, just returned from a short visit to the lirst-named show, China, japan, and Australia ; and £1 in Africa, Europe and tho United and relates a circumstance, showing tho wonderful memory of S ta te s . ' 1 : ' ' . animals. Mr. Wood wns conversing with the showman, when : A g e n t s : London (Eng.), Bernard Quaritch; 15 Piccadilly, W. ;‘Fr,tncc,P .G. an at tach^ said— Loymario, 5, Ruo Neuvo des Potits Champs, Paris ; New York, Fowler “ Go over and speak to Mose ; he hasn’t taken his eyes off and Wolls, 753, Broadway ; Boston, Mass, Colby and Rich, 9, M ontgomery . you since you came in, more than an hour ago.” • Place ; Chicago, 111. J. C. Bundy, 92, La, Salle St. American subscribers Mr. Wood nt once went to the cage and said— may also order their papers through W .;Q. Judge. Esq., Broadway 71, New York. Melbourne, W. H. Terry, Pub. Harbinger of Light. W est Indies,, “ Hello Mose !” whereupon tlie old lion turned a somer- C. E. Taylor, St. Thomas; India: Messrs Johnson & Co., 28 PopKam’s -anult, whirled around, rolled over, and rubbed against the bars Broadway, Madras ; Ceylon: Isaac Weoresooriya, Deputy Coroner,' Dodan- ■with all the delight, of a pet kitten. Mose is a very large lion, duwa: John Robert do Silva, Surveyor Gerieral’s Office, Colombo : • Dor* and sometimes very cross, bnt lie was delighted and playful Timothy Karunaratne, Kandy. China: Kelly and Walsh, Shanghai., j I1'. at seeing his old friotnl as a pet dog or cat could be, and allowed Mr. Wood to handle nnd play with him without show­ — ------' ------I ing anything but the greatest affection, although,he had not Printed at the Industrial Press by Burjorjec Cursetjeo Printer and Been him for several years. . . .t... . , . . ., published by the Theosophical Society at Breach Candy, Bombay. . SUPPLEMENT

TO THE THEOSOPHIST-

V ol. 3. No. 6 . BOMBAY, MARCH, 1882. No. 30.

THE WORK OF THE THEOSOPHICAL SOCIETY. H. H.,our distinguished visitor, who is the Vice-President of the Parent Theosophical Society, is also President of the THE BOMBAY THEOSOFHICAL SOCIETY. Saorashtr Branch. Since the President-Founder’s return from Ceylon, The meeting was then adjourned. Still more applica­ there has been a sudden increase of interest among the tions having been received, another meeting was held on members, and an unusual number of fresh initiations. the lGtii of February. The meet.ing-hall at the Head-quarters has twice been decorated with flowers, palms, and flags: the tirst time when d Am o d a r K. MAVALANKAR, some of our Australian brothers were received, and the second, on the evening of January 1 1 , when H. li. D;>ji Joint Recording Secretary, Raja, Thakore Sahib of Wadhwan, his Dewan Ganpatrao Parent Theosophical Society. Laud, Esq., and Rawal Shree Hurreesingjee Roopsingjee, of Sihore, cousin of H. II. the Thakore Sahib of Bhavnagar— all members of our Society—attended. His Highness of Wadhwan is President of the Saorashtr Theosophical THE OUDH THEOSOPHICAL SOCIETY. Society, and his companions are members. All take a deep interest in our work, especially that part which is On Sunday, the 12th of February, at 3 p. m., Mr. S J. connected with the study of arcane science. The two young Padshah, representative of the Theosopljical Society in nobles have, by their affability nnd lack of all pretentious­ Oudh, delivered a Public Lecture at the Baradari, Kesar ness, won the siucere regard of their Bombay brothers. Tlie Bagh. His subject was “ A Comparative Study of the floral and other decorations on both occasions reflected great Principal Religions of the World”. Said the n o t i c e s : — • credit upon the taste of Fellows, Monsieur and Madame Coulomb, who kindly took entire charge of the affair. “ The. Lecture will have a special reference to the abusive magniloquence of the Kev. Joseph Cook, of Boston, than whom The preliminary business of the meeting having been Christian Missionary enterprise cuinnt discover in this coun­ transacted, nine candidates for fellowship were then usher­ try a more ignorant and noisy advosatj of its peculiar claims ed in by their respective sponsors. In a short and impress­ to the gratitude of the non-Ohrijtiau community of India. ive speech delivered by the President-Founder, Colonel Ea^lisii-sp jiikiiiLj mission v b s of all Christian denominations are Olcott, he explained, to the audience, the noble aims of the cordially iuvited to attend.” Society, dwelt at length npcn the grandeur of the idea of In reference to the above Lecture we have received the Universal Brotherhood, the importance of the culture of following Report from our Brother, Babu Jwala Prasad Oriental Science and Philosophy, and lastly upon the Sankhadhar, of Lucknow :— necessity of the diligence, zeal and co-operation of the members. . The Tlev. Joseph Cook of America lectured in the Methodist cha­ He then conducted the initiation ceremony. All this oc­ pel here a little more than a week ago, and in the course of his learn­ cupied about an hour and a half. At the request of the ed and lengthy discourse condescended to m ike a few remarks about the religion we. poor Hindus, profess to follow. The whole President-Founder, Mr. K.. M. Shroff, the Councillor nf the gist of the said remarks though, was a mere comparison between Chris­ Parent body, one of the most energetic fellows of the tianity ami Hinduism, the former iu the eyes of the Rev. gentle­ Society, addressed the meeting, explaining to the members man appearing more divine and grander in point uf high morality(?) to their entire satisfaction, certain phenomenal occurrences which it inculcates. Used as we 11 indus have been to hear oursel­ that had recently come under his personal observation and ves, our ethic* and religion, handled rather roughly and uncharitably by the “ meek’’ Christians, we thought no more of that lecture, as had also been witnessed by His Highness Daji Raja it was but a fresh addition to othrr stud multitudinous series of scan­ Chandrasingji, the Raja’s Dewan and by Rawal Shree dalous calumnies which have been at various times vainly fluug at Harreesinghji of Sihore, and a few others. us by these charitable gentlemen. Three or four days later, a nutice was issued by Mr. S- J. Padshah, His Highness tlie Raja of Wadhwan was then introduced representative of the Parent Theosophical Society, a copy of which to the meeting by Dr. D. E. Dudley, President of the Bombay has already been forwarded to the Head-quarters. Branch,and a formal reception was given b}- the Society The very tone of the notice was immensely gratifying to ns, as to His Highness. After all the members present, had been showing that we had an able and zealous defender with us who was introduced to His Highness by Messrs. Shroff and Banaji, prepared to plead the cause of Hinduism. Tho notice, as announced, the Secretary of the Bombay Branch, the Thakore Sahib promised special reference to the late oration which Mr. Cook had inflicted upon the public. Atthe appointed day and hour accordingly, made a short speech in English and then addressed the a considerably large audience comprising several Europeans assembled .Brethren in Gujarathi, . to hear the Theosophist advocate of Hinduism- The able maimer in which he dealt with the subject, aud the profound and brotherly visited its most famous places, the party returning to the feeling for the Hindu* which underlay every word he littered, was im­ Bangalow at sun-set. Colonel Olcott intended to deliver mensely gratifying to the native audience. In short, the lecture was a complete success ; and i doubt not but many of the hearer*, went his lecture on the next day, but as permission of the Jey­ home very favourably impressed with Theosophy which, owing pore Council cmiid nut be obtained so early, it was post­ to ilu many base misrepres utati-.ns, they had hitherto regarded as poned to the following evening. On the morning of the a mere trap for capturing the credulous. Many uf those present 2 1 st inst.., permission having been obtained for the lecture, even requested Mr. Padshah to deliver another lecture which I Col. Olcott visited the Jeypore Maharaja’s College at 11 liojio will shorLly follow. ' o’clock and was received by theOfficiating Principal, visiting This is a very clear proof of the fact tliat every Hindu is prepared ill the end to appreciate aud sympathise with the principles Tlu-oso- the various classes and finding a kind word lor every boy. phy inculcates, aud that he hesitates only till nome friendly hand helps He then visited the Library and then returned home. At him to di-tpel tne deuse mist of doiiotsaud misrepresentations with 5 o’clock he came back again to the college, and commenced which tiie euduiies of Theosophy have caused his mind to be clouded. at 5-30 P . M . his lecture on “ Theosophy ” explaining the Truth requires time to establish itself. That this time may soon aims and objects of tho Theosophical Society. His speech come is the sincere wish of lasted for nearly two hours. The large audience listened to it attentively and retired much gratified. On the following JWALA PRASAD SANKHADHAR, F. T. S. evening at 7 P . M . there was an Initiation-meeting, after which, at the request of Babu Jwala Sahaie and Babu Lucknow, February 14, 1882. Amrita Lai De, a Branch Society, in Jeypore, was founded, and an inauguration-meeting held—the President-Founder occupying the chair. At the desire of the Fellows, the Society was named the ‘ Jeypore Theosophical Society.” Babu On the evening of February 17, the President-Founder Jwala Sahaie and Babu Amrita Lai De, B. A., B. L., were left Bombay by tbe mail train for Jeypore on his ,vay to Cal­ unanimously elected President and Vice-President of the cutta. Hu will pass through Meerut, Bareilly, Lucknow, Society, and Lalla Bhugwan Dass and Jaga Nath, its Se­ G'awiiporeand Allahabad, stopping at each place for a tew cretary and Assistant Secretary. On the 23rd instant; the or more days, as occasion may require, and deliver lectures, Society was duly chartered, and the President-Founder left establishing Branch Societies, where there may be none. the station for Meerut by the mail-train. From Allahabad he will proceed straight to Calcutta where his arrival has been anxiously expected by the “ Col. Olcott’s visitto Jeypore was a great success indeed, many Theosophists residing there and who have not yet and the Society which he founded, though yet in its in­ been initiated. For three years Col. H. S. Olcott has been constantly and urgently requested to visit the City ol fancy, and counts but a few members, bas no doubt a Palaces, but, to his regret, his arduous duty at Ceylon, and bright prospect in its future. May it long live and occupations elsewhere in India, have not permitted him to prosper 1” satisfy both himself and triends by accomplishing this much desired visit. After finishing his work in Calcutta he will proceed by a Rangoon steamer to Masulipatam to go overto Guntoor, from winch place pressing invitations have been C ol. OLCOTT ON ZOROASTRIANISM. received. A formal request signed by fourteen high native officials of the place has reached Colonel Olcott ; and the On the evening of the 14th of January, the President- day before he left Bombay a telegram was received co the Founder delivered at the Town Hall of Bombay a public same effect, from Mr. J. Purnayya. From Guntoor the Presi­ lecture on “ The Spirit of the Zoroastrian Religion.” The dent will return to Masulipatam toproceed to Madras where Madame H. P. Blavatsky will join him. The further pro­ spacious Hall was densely crowded with Parsis o f’educa­ gramme is not yet settled, but an invitation has already tion, nearly all the men of influence of their community been issued by our Branch at Tinnevelly, which city has al­ being present. The audience was composed of nearly ready been visited by Col. Olcott in October last, on which 1,500 people, a few Parsi ladies being present. They occasion he was accompanied by our Buidhist Brethren, were evidently, in a word, friendly to the speaker, for his who planted in the old pagoda, the much talked-of cocoa- nut tree. From Southern India both the President Found­ appearance was greeted as the Gazette says “ with long er and the Corresponding Secretary will return to Bom­ aud loud cheering,” and all the telling points in his bay. Colonel Olcotc is accompanied by Mr. Bhavanishan- lecture were applauded to the echo. As the discourse is kar Ganesh, Assistant Recording Secretary. When further to be printed in a separate pamphlet, we will not undertake plan of operation will be fixed upon, our members will be a summary, but hope to send to each subscriber a com­ duly notified. plete copy free of charge, with the present or n e x t number of the Magazine. The chair was occupied by Mr. Nanabhai Byramjee Jeejeebhoy, upon the motion of THE PRESIDE lNT^FOUNDER IN JEYPORE Mr. Raghunath Narayan Khote, seconded by Dr, D. E. AND Dudley. ' ' ' , T ilt: f o r m a t io n o f a n e w feiiANcn. The platform was occupied by about a dozlen persons, among whom were H.H. the Thakore Sahib of Wadhwan We have received the following account from Babu Amrita Lai Da, Vice-President of our Jeypore Branch :— with his Dewan, and Rawal Shree Hurrisingjee Rupsingjee of Sihore, Mr. Raghunath Narayen Khote, Dr. Dudley, “ Our distinguished and philanthropic visitor came here Mr. Mansukkhram Surajram, Mr. K. M. Shroff, Madame by the mail-train on the morning of the 19th inst., direct Blavatsky, &c. &c. &c. The Lecture lasted for about au from Bombay. Moonshi Jwala Sahaie and Babu Amrita Lai De, Fellows of the Parent Theosophical Society and hour and a quarter, and was enthusiastically applauded all two other gentlemen received him on the platform and throughout. The success on this occasion was unj recedented accompanied him and his Secretary to Jodh Raja’s Banga- in India with the exception of Colonel Olcdtt’s lectures of low, a comfortable house situated at about a mile from the 1 2 th and the 19th of January when, on both occasions, the station and where Babus Jwala Sahaie and Amrita Lai had made due arrangements for him. At 3-30 p. m. on the the Framji Cowasji Institute was crowded to suffocation, same day, Col. Olcott, accompanied by his Secretary and Babus several hundred people having been.unable to get admis. Jwala Sahaie aud Amrita Lai, drove through the city and siou for want of even standing room. : i! :i '' !'l; After the delivery was over, Mr. K. R. Kama, the dis­ know, are deeply thankful to the Colonel for his disinterest­ tinguished Piirsi scholar, came on the platform and ad­ ed effort on their behalf, and who, equally with the Colonel, dressed the audience, expressing a hope that the good long for the day when some enterprising souls among advice given by the lecturer had not fallen upon a them may devote themselves to the ennobling task of barren soil, and the enthusiasm infused into the audience seeking, in the direction but taintly indicated by the lectur­ by the lecturer would not die away but take root and bear er, for the sublime mysteries underlying the ceremonials good results. After him stepped in Mr. Jivanjee, a gra­ of their time-honored faith. duate of the Bombay University, and a Dastur (priest) H. connected with the Colaba Fire-Temple, who delivered a February 20, 1882, short but impressive speech expressive of the profound satisfaction he had experienced in common with the rest of the audience. Editor's Note.— We feel deeply grnteful to our correspondent for the expression of his good feelings on behalf of our Presi­ dent. But ns, we suspect, tlmt in the long run it is tho ‘• dis­ THE " RAST GOFTAR” IN HOT WATER. satisfied” editor of the East Goftar who will find himself tlio To the Editor of the “ Theosophist.” best (ns tlie most justly) abused of the two, we express before­ hand our feeling of profound nnd sympathetic pity for him. Madame—I never read a more ungenerous effusion from Our Great Muster Sakya Muni Ims bequeathed nnd commanded the pen of a Parsee than that which disgraces the columns u s to love nnd commiserate all nnimnls. And l’lnto, l>y classify­ of the Rast Gofiar of the 19th instant, anent the recent lecture by Col. Olcott on the “ Spirit of Zoroastrianism.” ing biped MAN nrnnng the latter, forces u s to include iu tlieir I thought the Parsees always welcomed, with feelings of the number the wrathful editor of the Hast Goftar; hence, to sincerest gratitude, every disinterested effort made to up­ love nnd commiserate him nlso. Mny liis powers of speech never hold the dignity of their ancient faith. But, as one of diminish und good sense develop accordingly ! that community, I blush to own that I have been mistaken. Here is the editor of one of the most influential of Parsee journals, deliberately insulting an orderly and well-con­ ducted meeting, insulting the lecturer, insulting the au­ DOOMED! dience for no other apparent reason than that the lecture fell short of his expectations. In his critical eyes, the A letter signed by a Mr. R. Barnes Austin of Heathfield, meeting degenerated into a “ Toddy Khana” gathering England, addressed to the editor of the Theosophist, (this, by the way, is a wretched pun on the Gujarathi word ha3 been lying, for two months, on our writing-table, T arif—praise—which tlie editor might well have spared waiting for publication. We do not fancy any apology his readers); the audience, composed for tlie most part of would be necessary, had we even thrown it under our men of culture and position, into a pack of mere school­ table into the waste-basket and without giving it a second boys (the critic himself, of course, excepted) and the lectur­ thought, as its language is as far from that ot a drawing­ er (than whom a more disinterested man does not breathe) room, as the smells of Hungerford Market are from thoso into a flatterer, seeking to further his own private ends. of St. James’s Palace. But the points taken by the writer The Parsee editor is dissatisfied, because the lecturer in defence of the new Zanoni “J. K.,” are too amusing not to announced no new discoveries, in other words, because tlie be noticed. Thus, after gravely assuring us, that—“ The lecturer very wisely confined himself to the subject in hand enquiry into Occult Philosophy in England is far more ex­ — viz., the S))irU of the Zoroastrian Religion. If the editor, tensive, although secretly, than is generally known”— that went to the Hall to hear of new discoveries with nothing gentleman aggrieves us profoundly by declaring point- in the title of the lecture to warrant the hope, whom but blank that neither “ Madame Blavatsky nor Colonel Olcott, himself has he to thank for his disappointment ? As well do what they will”— will ever be admitted into such com­ might a listener to one of his own Kathuns expect to hear pany. “ They” (we)— “ must remain outsiders to all irue a discourse on music with all the latest improvements in ocoult societies, both in England and in India, as well as the art set forth ! The audience, we are told, applauded Tibet" ! ! ! too often and too vehemently for the editor’s equanimity ! Supposing this were so, since when has it become contra­ The news would be stunning indeed, were it made less ry to the etiquette of well-regulated societies to applaud a impressive by the fancy addition to it of the last sentence. sentiment or a truth tellingly expressed ? But, says our We underline it as it would seem that onr irate contri­ critic, the Colonel saw every thing to admire in the Zoro­ butor knows all about the land of Bod Yul of which no astrian religion, and that he has the samo soothing utter­ one else in England knows one iota, beyond, perhaps, what ances for the Hindoos and the Mussulmans when speaking he may have found in the very meagre accounts in Mr. on their respective faiths. Is this meant for a reproach ? Markham’s Tibet.— (See supra Art. Reincarnations in If so, it sounds very much like praise. Will the editor Tibet.) seriously have Col Olcott imitate the over-zealous mis­ So now, our fondest hopes are dashed for ever. Repel­ sionary who sees no truths except in his own religion, led by the ingrate Spiritualists—for whom, we have ever who seemingly condemns all other systems and who con­ entertained the tenderest feelings;—denounced by Western siders it consistent with the idea of a merciful God to con­ Occultists—for presuming to know what they do n ot;— sign to everlasting torture all those who do not accept scorned by the iconoclastic scientists— who generally Christ ? Does it not rather redound to the Colonel’s break to-day the axiomatic idols they were worshipping credit that, being a professed follower of Gautama, he but yesterday;—reviled on general principles by the should have the honesty, the courage and the straightfor­ orthodox Christians of all shades—who yet aro creeping ward manliness, to admit that there are excellencies in with every hour, that drops into eternity, nearer and other faiths as well as in his own; and that the proper nearer to lis and the Spiritualists ;—loathed by the theists way to, arrive at the whole truth is to studv all religious — who will mirror themselves in every passing rivulet, and systems withoijt sectarian or caste pride and prejudice ? on seeing their own figure exclaim—“ ’Tis ‘ God’ ? "and ; One word . more before I close. I am convinced (and I straightway despise their godless Brethren;—laughed at by beg the Colonel will bear this in mind) that the utter­ Atheists— for our believing even in conditional immor­ ances of the Rast, in this instance at least, are by no means tality and in spirits of any shape or colour ;—stared at by representative utterances, and that the spirit of ingrati­ the Agnostics and—contemptuously ignored by the Ksthe.tics tude which tho article in question breathes, does not — what can the hapless Theosophists do ! Wo had always happily extend to the great mass of the Parsees who, I believed and prayed that in Tibet we may find, at lust, eternal Rest in the fatherly lap of our Koo-soongs, and But Mr. Barnes Austin does not threaten, he but kindly merge into Nipang between a dish of salted tea, and warns. His strongest point against us—at least the one- a Doog-pa— rten miles off) reaping open his own vile placed foremost— is to be found, as we understand, in hia stomach...But lo ! the k n el I of our doom rings out from— claim on behalf of the “ Adept” to the intimate friendship Heathfield, England, and—there, is no more hope. “ There of some occultists whose “ social standing” is “ quite equal,; are,” sternly goes on our merciless .judge.—“ as I if not superior” to any to which (we two)i“can ever lay claim.” know secret societies holding the study nnd practice of the We fail to.understand the possible.relations thnt titles and. Occult ns the main object, of their existence, in direct aristocracy can hnve to,great or small occult knowledge,, communication with the highest l ‘’incr adepts (with “ J. The greatest world-renowned philosophers nnd snges wrere. K.” ?) into whose portals Madame Blavatsky and Colonel no Earls or Princes, but often men who hnd sprung Olcott would in vain seek an entrance.” from the lowrst grades of society,—or, as our correspondent himself puts it— “Jesus was a enrpenter, AmmQnius Saccas, We can assure our respected correspondent (for we still a porter of sacks, Eoehme a slmemnker, and Spinoza a spec* hope that he may bs both respectable and respected, tacles-grinder.” True, Buddha was the son of a king, but albeit, djf.jn ling such a bad cv?e) that neither the one, he became Ihe World-Saviour and the highest Initiate only nor the other of the above-naimd personages have the after having, for forty years, begged his daily bread. Our slightest desire whatever to knock at any such " portal ’ ; opinion of “ J. K.” was never founded upon the ( lo us) im­ least of all at one they are not ^invited to. But why ■ material fact whether he be the dirfcet descendant of King should he not be satisfisd with becoming the mouth-piece Louis the Saint, or of Shylock, or.even that, of the impepi- of only such societies, in England, and allow us to take our tent robber crucified on the left hand ,of Jesus. His fury at chances with those of India, and especially Tibet. Why being called,— as he imagines—a “ Jew” is entirely gratui­ should he hunt us across'the Himalayas? We suspect tous, for we never have, called him one. We said he was a we will be able to take care of ourselves among our “ Pharisee” nnd that is quite a different thing. Let him Hindu and Tibetan Brothers. And pray, whv such a learn—the omniscient initiate,—that the first, the best, the cruel edict? Because—as we are informed bv Mr. Barnes dearest rs the most revered of the friends of our yotith, Austin—we are hated by "Spiritualists and Occultists one with whom we corresponded fo.the day of his alike”. Now that is indeed, inexpressibly sad ! We are death, and whose portrait we treasure as a relic, nnt given the plain and direct reasons why, as our corre­ the learned Rabbi, in short,, with whom we studied spondent is too much of a gentleman to make use of the Kabala— was a Jew. Let him enquire, and he abusive and insulting epithets; but we are allowed a will find that we have a number of Jews in our Society, suspicion of the terrible truth. both in America, Europe and here ; nnd that many of our “ It is well known"’ he tells us, “ there is no society of valued and most intelligent friends are Jews. Hen^e, we true Occultists which would admit within its fold T H E S E hnve never found fault with, least of nil reproached, him TWO PRETENDERS.” with being a Jew, but, only a Pharisee of which class there The two “ pretenders” (to what ?) are, of course, Col. nre as many among the Christ,inns as among his own race. Olcott and Madame Blavatsky, who are yet expected tu Nrr do we doubt, in the least, his being nn “ Occultist”—as print all this in their journal conducted, according to Mr. questioning the bravery nnd competency of a soldier, does Barnes Austin’s further kind and wittily expressed opi­ not mean denial of the fact that he belongs to the army. nion—on the principle of “ Yankee Revolver journalism.” And, we are ready to admit that theoretically he may have Really our esteemable correspondent must have a higher obtained a pretty fair (not thorovph) “ mastery of the oc­ idea of our gentle and obliging kindness, than we can cult system,” and is a very adravced Kabalist, in possess­ ever entertain of his, especially when he tries to add ion of genuine and sterling learning in the Jewish Kabal­ insult to injurv by notifying us that “ the so-cnlled istic and Western alchemical lore. All this we nre prepared Theosophical Society whose obscure existence is barely to admit, as it is clearly shown in much of what is said in acknowledged among us’’ (the Occultists ?) draws upon his “ Adeptship of Jesus Christ,” however strongly it itself “ contempt” by such articles, as that in our Novem­ smacks of whnt others hnve said before him. Thickly in­ ber number. The aitide referred to is on “ Western terlarded with parnpraphs utterly irrelevant to tl’e main Adept and Eastern Theosophists,” in which no worse question; Ihe whole breathing a spirit Of vindictive narrow­ insult is offered to the great, Occult I AM than that he mindedness— a kind of Kabbalistic cdhnn iheolopicum ;—• is therein called by his own name; and that, even was peppered throughout with vulgar epithets to the address done by us—.<*?, defend endo. But— Veritas odium pant. of nil those who cross his path, and looking like patches of Once more, we recognise the wisdom of the old saving. mud upon a white garment, yet, the essay is not devoid of a certain merit. Eut it is this strange mixture, of lofty But we expect Mr Barnes Austin, to recognize in his ideas with a most uncharitable and ungentlemanly abuse turn that he was not mistaken in his notions of our for­ of language whenever attacking those he hates—especially giving disposition. Now, that he sees that we have picked the Theosophists, that gives us the right to deny him point- out the gems from his letter to us, and publish them, prov-' ing to him thereby thnt no amount of gratuitous imper­ blank the title of an adept, and to maintain that a man of1 that sort ravvot. have been initiated into the trite mysteries, tinence can make us forget our duty to one, who seems to A real adept will either conceal forever his adeptship from be on such intimate terms with our “ Tibetan adepts”— we hope he will prove magnanimous, and abstain from t he world’s gaze, or, if forced to live among the common herd, will prove far above it, by his moral grandeur, tbe making us lose our character entirely in their eyes ? loftiness of his cultivated mind, his divine charityand his all And why should we not publish the aforesaid “ gems,” , forgiveness of in’ury. He will correct the fnuits of those and even have them followed av, heroin by those of the who strive—ns he himself hns once Striven—after initiation, “Adepfhimself,—gems far more precious and more refined. with polite kindness, not by using Billihgsgate language. Only those who feel they have merited the eaxh'gntion will A true ndept is nhcve any petty feeling of personal resent- turn round, snarling and attempting to bite like a cur on m rnt—least of nil of ridiculous vanity. He cares not whose tail one has inadvertently stepped. Only those who whether he is physically handsome or plain, but ever show£ have sores, fear the accidental touch. We are not so troubled. the moral brant) of his spotless nature in every act of hid By this time our innocent “ skeletons”— the few at least life. Finally we snv, it is not enough to be a learned we may have had,and, which like other reople "e preferred Kabalist, a successful mesrherizer, a great alchemist or keeping in om “family closets,”— have all been so complete­ even a commentator upon Occult Sciente,— what one wbhld ly dragged out before the public gaze,— thanks to the call a “ theoretical” occultist.,— to deserve the name bf ati slanders of world-famous mediums and the m<-ek Christian Adept in the real sense of thatword.* Though we have missionary, the vindictive bigot and the, sensation-hungry press—:tliat clever would be that enemy who could (lighten * The title rif ndept, messenger' nnd’ Messiah' has become A, us by any new threat 1 cheap commodity iu our davs--at least in London,—we see. i; And,! never claimed ourselves Adeptship or a “ very high degree Eugenius Philalethes (Thomas Vaughan). Let him who of Initiation,” yet we claim to know something of real doubts our statement turn to his ilagia Adamica and Adepts and Initiates, and are prettv certain of what they read his low abuse of his contemporary, Dr. Henry Mors, look like,—the whole host of English Occultists notwith­ the Platonic philosopher, than whom no Englishman ever standing. And we maintain that, at the present moment, and ever since the spring of 1881, there is no more in the left a nobler name. Not only we did not hesitate to membership of the Theosophical Societies, than among publish the personal vilifications to our address by “ J. the whole conclave of “ secret societies” of English and K.’\ if the Council of the Society had permitted it, but we other Occultists—Mr. Barnes Austin speaks about—one felt proud to think that we shared the fate of Henry single Adept, let alone “ an advanced Initiate into the highest degrees.” The true mysteries of the genuine More, one of the saintliest characters of his period. .Aryan and Chaldean lore, are receding with every day more Owing to all the above considerations, we most from the Western candidates. There are yet in Europe emphatically deny the sacred title of “ adept ” to and America some advanced students, some neophytes of the third and perchance of the second Section, and a few one, “ who,” while unblushingly declaring himself an “ natural horn seers.” But like a gallant ship sinking under “ Initiate,” having reached the “ Christ-state,” acts the weight of barnacles attached to it, even they lose daily at the same time like a vulgar bully. As our magazine is ground.owingtothe indiscretions ofhnndreds of self-deluded not intended for the constant parading of our genealogi­ parasites, who would have people believe each of them brings to humanity «• new Revelation from heavens! It. is cal trees and the list of our family connections, we will, the adherents of the “ adepts” of this latter class, who be­ with Mr. Barnes Austin’s permission, refrain from again lieve in and unwisely defend them, but who, deluding them­ discussing either social standing, or high or low birth in selves, but delude others, who thus create all the mischief. connection with adeptship or “ J. K.” Our answer to all the And these, we sav, are but an impediment to the progress of THE Science. They only prevent the few true adepts, that exceptions taken to what we said of him and others in our remain, to come out and publicly assert ihe sui'vival oj the November article is found by whomsoever is interested ancient knowledge and— their own existence. in the quarrel, in our “ Answers to Correspondents.” We will try to prove what we say some day. Mran- There being no room for ventilating discussions about tho while, having on hand an article—“The ‘Adept' Re­ worth of our Society, its members and its founders— vealed"—composed of choice paragraphs selected lrom a which never interest any one but the parties concerned— paper by J. K., headed “Under which ‘Adept’ Theosophist?” we generally settle all such affairs in these extra pages and sent to us by the above-named “ Initiate” for publica­ which we added at our own expense nnd for the accommo­ tion, we proposed, ( had the Council of the Theosophical dation of the various business of our Society. Hence, our Society, und#r whose auspices this Journal is issued, correspondent’s fling that, as “ J. K.” does not intrude permitted it) to publish the immortal production in the his private affairs upon us (the English Occultists) why Supplement of our next issue—there being no room in does the editor of the Tueosofhist presume to drag them this one. Having devoted our labour and time to fathom­ out—is as gratuitous as it is vague. The above-named ing all kind of occult and psjc’iological problems, we editor would have never presumed to give one moment’s intended to present our readers with a sketch ( drawn thought to other people’s “ private affairs” had she not to by his own hand) of a modern “ Adept to point out defend herself and her Society from weekly attacks and to the uninitiated, the combination of qualities that public insults offered them ; attacks and insults as unpro­ seem to be required in our age, to make up the voked as they were brutal,and which lasted for about seven " highest adept” in Europe ; and, to acquaint the Hindu months in both the London Spiritualist and the Medium, reader, whose unsophisticated experience has hitherto per­ andDay-brcak. And if we occupied several columns, to our mitted him to get acquainted but with the characteristics regret, in the uncovering of the enemy so securely hiding of his own unkempt and unwashed “ Mela-Yogin,” also himself, as he thought, behind his J. and his K., it was only with those of a European Illuminated who hungers after to show him in his true character and point out the evident being regarded as a “ Zanoni,” lined w ith" Christ and motives for the slurs upon people, macy of whom are far Spinoza." The extracts would have shown better than higher, intellectually as well as morally, than he ever will any criticism, to what a degree of forbearance, soul- be himself. As to the space for that eiposure, it found grandeur and •purity of Jteai t, a modern “ ad ep t” can room in our own Supplement—not in the columns which reach. Nevertheless, from the first of the “ Answers to belong to our subscribers. Correspondents” which follow, it will be shown that if Mr. Barnes Austin’s “ client ” whose “ soul ” is To conclude : If, as we suppose,—notwithstanding the so large that he '• carries the Himalayas always very rude tone of his letter, our stern judge who de­ about him”—has ever followed in the footsteps of any means us but to raise “ J. K.” the higher—is a gentle­ “ adept” at all, it must be in those of the alchemist man, then we can assure him, his esteem for that in­ dividual will be put sorely to the test when he reads the rea­ tbe claims even of a “ J. K.’’ become lees extraordinary, when sons why his paper was rejected by the Council. Let him one finds in respectable Spiritual newspapers sncb lutters as signed but read those few sentences verbatim fromapaper the by Mr. Charles W, Hillyear. In this letter no less than twelve writer had requested ns to publish in full (as though we messengers, angels or Messiahs, are mentioned by the writer—the had no more regard for our members and readers than to twelfth of whom it the late Air. Kcnealy, the author of Enoch print more than we can help of such indecencies !). And and the Apocalypse! He is spoken of as “ divine Messenger,” if, after reading it, Mr. Barnes Austin still justifies “ J. K.” and the sentence—“ such Masters as Fo, (Buddha) Jesus, and then we would have to reconsider our long held theory Dr. Kenealy” (who defended the Tichborne case)—is applied directly to that well-known, modern gentleman ! ! After this we better that au English gentleman is at heart chivalrous to a close for ever our columns to the term—“Adept.”—Ed. fault. correspondent, though a “ hierophant” himself—one who develops seership and initiates others into the " J. K.”—Your letter headed “ Under which ‘adept’ mysteries of spiritual clairvoyance—has failed, we see, to Theosophist ?” will not be published, for the following discover that the Founders of the Theosophical Society reasons : are strict and uncompromising teetotalers ; and that, with (1) Personal abuse to the address of the editor, how­ the exception of a fow Englishmen, all of its members are. ever amusing to the latter, does not interest the general pledged to total abstinence from anything like wine or reader. even beer, let alone liquor ; and that they are most of (2) Our journal is not concerned with, and carefully them, strict vegetarians. We regret to find him committing avoids every thing of a political character. Therefore, such a serious blunder. ■ ■ such vilifications as contained in the said article, namely, a Another just as amusing a mistake, considering it comes low and vulgar abuse of Russia, its “ barbarian moujik” to us from that part of London which professes itself, and and the “ worthy countrywoman of Ignatieft” ; and espe­ pretends to bo regarded as the very hot-bed of clairvoyance, cially the mention of the “ red cock” crowing over “ the mysticism, intuitional perception and “ Soul” and “ Christ- Jew’s house”— cannot find room in its columns. But such States”— whatever the latter may mean—and which, matter would be received, most likely, with cheerful wel­ nevertheless, shows clearly its professors failing to com­ come in those of a third-olass Jewish, Russophobic organ prehend correctly the meaning of even that which any in Germany. profane mortal would see, is discovered in the following (3) For that same reason we miist decline to allow tho passage of our correspondent’s letter Author of “ The Adeptship of Jesus Christ”, to soothe his ...“ J ;;K.” whom you charge' in the Spiritualist—under the ruffled feelings by expatiating upon “ the political object” idea that he belonged to your own secret Fraternity {? !)—with being of ,the. Theosophical Society ; “ .which is to place the a traitor to his Theosophical Oath in writing b o openly that which English under the Hindoos, and to bring the Hindoos you till then considered was sacred and known on'y to the 7’heo- under the Russian rule” (! ! !), as the absurd accusation sophic sworn members( ! ! !) he was not accused then of knowing little on occult matters, but rather as knowing too much. There was comes two years too late and would not interest even our no evidence then of “ Homeric laughter but now he is credited Anglo-Indian readers. by you as not knowing the A. b C of the subject . &c &c. . (4) A lady-medium respected and beloved by all who Truly— cicu rem tetigidi ! Every word in the above know her, is calledin it our “spy,” and " general informant” is a misconceived and disfigured notion. We never, for which is a gratuitous calumny and a glaring untruth. one moment,—since the appearance of “ J.. K’s” first (5) British and American laws having provided against article, “ An Adept on the Occult Brothers” in the the violation of the postal enactments intended to secure Spiritualist (June 24) and directed against our Society,—* tlie purity of the mails, the Journal would risk to pay the mistook him for a member of our “ secret Fraternity penalty for sending indecent matter by book-post. The nor could we so mistake him, as the same mail that coarse paragrnph in the said article, which relates to tlie brought that article brought us letters from several proposed visit of the “ handsome widow’s son” to the Theosophists informing us what and who lie was— Indian “ theosophical dovecot” and the supposed “ flutter” that very “ pretentious writer.” Let any man with a •‘ in it,” among the fair and dark sisters “ whom the sufficiently clear head, on a forenoon, turning to writer proposes to initiate” into the higher mysteries, etc., our only letter in the-Spiritualist in 1881, (namely, etc., comes directly under that law. that of August 12), read the lines, which have (6 ) The Theosophist devoted lo Oriental Philosophy, now led Mr. Wallace into such a funny blunder, and then Art, Literature, Occultism, Mesmerisn, Spiritualism and judge whether there is one word in it which could lead to other sciences, has not pledged itself to reproduce burlesque such a supposition. Not only has “ J. K.” ever failed to parodies, or circus-clown poetry. Therefore, such grotesque show to us any sign of “ knowing too much” on Occult bits of prose and poetry as :— matters (with which we are concerned) but he has con­ “ Stay your all answering horse laugh ya natives and Anglo- stantly proved to the whole of our Society that he knew Indians, remember he laughs best who (uughs last ! or :— nothing whatever of either its objects and aims, its orga­ Tl,en tremble pretenders in the midst of your glee, nization or its studies. And it is precisely such an assur­ For you have not seen the last of J . W nor me" 1 ance on our part, that made us reply in answer to his —are not fit to appear in a serious article. ignorant assertion that “ the very first psychical and physical principles of true Theosophy and Occult science (7) The Theosophist publishes only articles written and sent by gentlemen. . . are quite unknown to and unpractised by its members ” the following:— “ How does hs know ? Did the Theosophists take him iuto Mr. “JOSEPH WALLACE.” their confidence ? And if he knows something of the British —No names—but one—having been mentioned in the Theosophical Society (does this imply that he belongs to their article “ Western ‘A dept’ and Eastern Theosophists;” Society ?) what can he know of those iu India ? If he belongs to any of them, then does he play false to the whole body and is a and positively not one word of an insulting character traitor. Aud if he does not, what has ho to say of its practitioners directly relating to the “ hierophant ” or the “ Lady since they (the Branch Societies) are secret bodies ? , Magnetist ” having found room in it, or the writer’s And it would be sufficient, we should say, to glance thoughts—unless, indeed, to question the fitness of blend­ at the reasons given by us further on, in the same ing the study of divine mysteries, with a whiskey-dis- article, for our rejecting him absolutely as an initiated tiliing apparatus, and advertisements of a commercial “ adept,” to prevent any one, let alone a “ Hierophant,” character, becomes synonymous with defaming characters— from being led into such an absurd mistake. As to there we do not know that we ought to apologize to Mr. beingO “ no evidence then of Homeric laughter” O at J. K.’s Wallace at all. Least of all to the extent of inflicting letters, Mr. Wallace errs very sorely again. From the upon our subscribersand members nearly 3,000 words or four first to the last, those articles provoked the greatest merri­ columns ofprose of anunexceptionably unrefined character, ment among the Anglo-Indians. No one could read them peppered, in addition to it, wi*h glaring misconceptions ■—especially the one entitled “ Information for Theoso­ and most ridiculously incorrect statements. That sentence phists, from an adept” in which he so naively boasts alone in his letter which openly taxes us with being: ofhis “ high calibre” as a “ literary” man and mixes “ Glad indeed to exchange the commercinl standing of your (our) up in such an absurdly ridiculous way the Arya Samaj Journal whuh does not even inculcate teetotalism for that of my still” and the Theosophical Society (another proof of his clair —would be sufficient to call forth protests and indig­ voyant powers)—without being seized witli a fit of in­ nant answers from a number of our members. Our extinguishable laughter. So much so, indeed, that during • J. W . is Mr. Wallace, whom we have the honour to answer “the ‘J.K.’ period in the Spiritualist,” (as somebody called further on. . it) a gentleman of Simla, of high official standing, and of as high and universally, recognised ability, offered to bet what was— in our mind and to the majority of our readers— that those letters of “ J.K.’s” would turn out some day a a pure abstraction — we are ready, now that we do know mere “hoax,” a purposely put-up humoiistic joke, to tind her, to offer her our sincere apology and to express regret out whether any Theosophist would be fool enough to at having included in it “those sentences which refer to accept them seriously; “ for,”— he added “ it is absolutely her” since they seem to have given her offence though incredible that any man in his right senses should so ' none at all was meant to be offered by the writer, to either boast, or write about himself such absurdly panegyrical Miss Ohandos Leigh Hunt, or Mrs. Wallace. We and bombastic eulogies.” regret the more to find her unacquainted with the The third mistake—and a very serious one—in Mr- Mahayana philosophy. For, were she but as familiar Wallace’s letter, is what he pleases to view as “an unfounded with it as she seems to be with Epictetus—“ after whom '■and unwarranted insinuation.” The “insinuation” is alleged she has named her boy”—and had she made of the former to be contained in the following sentence in our article as well as of the latter her “ text-book,” owing to the “ Western Adept and Eastern Theosophists” (Nov. No. lucid exposition in that philosophy, of the close con­ THEOSOPHIST) — “A gifted lady magnetist’s work— the legiti­ nection which exists between every cause and effect, mate wife, we are told, of his ( J. K ’s) Hierophant-Initiator, she might apprehend our meaning at once. As such though we never heard yet of a practising Hierophant- is not the case though— (unless indeed the omniscient Magicvm who was married, etc.” This is all that we have “ J. K.” rushes into explaining and teaching the public “ dared to pen.” Were we wrongly informed, or is it a this philosophy as well as he does esoteric Buddhism) crime to mention legitimate wives 'i Who, but a man cap­ — we will add a few words more just to explain to Mrs. able of discovering filth where there is positively none, would Wallace why we do not give room to her reply. ever imagine that anything but that which was clearly Maintaining still, as we do, our undeniable right to have stated, was meant? To hint at any other implication or the published our November article as an elucidation of the un­ least intention 011 our part to throw doubt on the legality of provoked and incessant attacks of her husband’s pupil the said marriage, is to utter an outrageous lie. We doubt­ upon us—though the said article may have contained un­ ed, and now doubt, and will doubt for ever, and not only necessary personalities provoked by indignation— we would doubt, but positively deny, that one married and the father yet be glad, in atonement for the latter, to publish her paper of a family, can ever be a 'practical adept, least of all a in extenso. It was already in the hands of the printer, “Hierophant,” all the Flammels and Boehmes and Co., when in addition to her husband’sand his“E popt’s” letters notwithstanding. Mr. Wallace believes in, practises to a cer­ we received four more papers as lengthy and as explicit as tain point, and tenches Western occultism. We believe in, her own. It would appear as if the tornado of indigna­ practise also to a certain point, and learn, never having tion raised by our article was happily limited to— with one pretended to “ teach ” Eastern Occultism. Our paths solitary exception, namely, Mr. Barnes Austin—and raged diverge widely and we need not be elbowing each other entirely within the family circle of the persons alluded to on our way to the A b s o l u t e . Let Western Adepts in our article. As if in answer to the threats aud denun­ and Hierophants leave us strictly alone, and not pretend ciations contained in Mr. Wallace’s and his pupil’s to speak of, and insult what they do not know, and we will letters, both of whom expatiate in them upon the “ vari­ never pronounce their names whether orally or in print. ous scandalous stories,”—slanders and malicious inven­ Therefore, we refuse room to Mr. Wallace’s letter like­ tions set afloat about us by numerous known and un­ wise. Although far more decent than that of his pupil, it known enemies, ( whose utterances our correspondents is yet sufficiently rude to authorize us to refuse it space. show themselves but too ready to accept as gospel truths) The said gentleman is at liberty to publish his denun­ we have before us no less than four lengthy papers from ciations in a pamphlet form or otherwise and give them as London, approving our article, and full of quite the reverse ■wide a circulation as he thinks proper; or, better still, he of what one might be inclined to view as complimentary might incorporate it within the forthcoming grand work by to either the “ iiierophant,” or the “ Adept.” Apparently the modern “ Adept ” to be called “ A History of Mystic there is a latet anguis in herba for every hapless occultist, Philosophy” a book—as he modestly tells us,—which is not for the Theosophists alone. A far less charitable sure “ to stand the criticism of ages.” As the author view is taken of, and worse slanders repeated in them about thereof, is sure to use in it the same refined phraseology the above-named persons than were ever invented for Ihe as we find in his language whenever directed against personal and special annihilation of our humble self. “ Spiritual Snobbery,” and the “ talking Theosophists,” Mr., Hence, injustice to ourselves, were we to publish Mr. and Wallace’s article will find itself in good company. The Mrs. Wallace’s articles, we would have to publish side by more so, as we are threatingly promised in it by “ J. K.” side those of their detractors ; and this is what we would a chapter “ specially provided” for our “ non-total oblivion,” never do. Whatever the indecent means other people and that of our “ unwashed h is in rags.” may resort to, we, at least, will never use such base weapons —not even against our enemies. We may become guilty:— We part with Mr. Wallace, without the slightest ill- we are not perfect— of a desire to •wound them in their feeling on our part as he has evidently misconceived the vanity, never in their honour; and, while freely using ri­ situation from first to last. We only regret to find a dicule as our weapon to silence them, whenever they seek gentleman apparently so full of sterling learning and to destroy us with their insults and denunciations, wa knowledge so evidently destitute of good education and would blush to repeat even to a friend—let alone to threaten manners, as to have actually ■written the letter under to publish them in a book or a journal—that which, so long review, ; as it is not positively proved to be the truth and nothing but the truth, we regard as a shameful and scandalous gossip, the venomous spittle of the “ snake hidden in tho grass...” To “Miss CBAndos Leigh H unt (Mrs. Wallace).”—We beg to convey our respectful regards to this lady and to Thus reiterating our expressions of regret personally to acknowledge receipt of a voluminous paper from her Miss Chabdos Leigh H unt (Mrs. Wallace) of whom we hava pen, purporting to be a reply to “ those sentences, which never heard the slightest evil report from any trustworthy refer to her, contained in the article entitled ‘Western quarters, but the reverse from two of our frieuds, we close Adept and Eastern Theosophists.’” We have'read the the subject altogether. We mean no more to allow our feply with pleasure and found it' as dignified, lady-like, columns to be disgraced with such polemics. Our esteem­ good-natured and witty, as the three above noticed, are ed contemporary, ihe Psychological Review, recently pro­ undignified, and, vindictive; and— in one case—in­ tested against our prolonging the “ castigation,” as “ there decent and silly. Therefore, and notwithstanding the rather is more serious work to be done.” We concur ; and were misconceived attitude adopted by Mrs. Wallace, considering but . the insignificant individuals “ J, K.” and Madame we have pot panned bey in pwf Article, and feferred but to ^layatsky alone gopceraed, it would bo an Jmnertiuenc? to keep them at the front. But a3 the defence of our So­ Assistant Recording Secretaries t ciety, which represents—however imperfectly— India or, Bai Nillaji rather the Orient, vjas and is a “ serious work ” ; and as Dorabji H. Bharucha , silence is often mistaken for weakness—we had to find M, Bhavanis Shankar Ganesh room for the above “ Answers to our Correspondents.” They need trouble themselves no more : we have settled our accounts. . Supreme Chief of the Theosophists of the Arya Samaj:

LIST OF THE OFFICERS Pandit Dayanand Saraswati Swami r* O F T H E [ T h is is a distinct branch of the Theosophical Society and of the Ary*. PARENT THEOSOPHICAL SOCIETY Samaj of India. It is composed of Western and Eastern Theoso. phists who accept Swamiji Dayanand as their leader.] f o r 1882.

flrm bfiri: Colonel H enry S. O lcott. SWAMI DAYANAND SARASWATI AND Cjcmspon&mg jJcratttrjr: ■ T h e P a n d it s o f L a h o r e . H . P. B l a v a t s k y . The Hindi Mittra Vilasa of Lahore sends to us the following ©mral Cffuuttl: * translation for insertion :— Rt. Rev. H Sumangala (Buddhist High Priest.) Ceylon A. O Hume, Esq., C. B. .. Punjab “ After the Rev. J. Cook of America had slandered the 11 is Highness Daji Raja Chandra Singhjee, Tlia- Theosophical Society, its Founders, and Mr. D. M. Bennett, kore Saheb oi Wadhwan. .. K attyaw ar and had equally abused the Vedas and insulted the old Raja Sliyama Shankar Roy .. Bengal Major-General Aliner Doubleday .. U. S. America faitli of the Natives of India, we find him challenged Rao Bahadur Gopalrao Hari Deshmukh ... India, Bombay Presy simultaneously by Col. Olcott, Mr. Bennett, and Swaini A. P. Sinnett, Esq. .. India, N .- IV. P Dayanand Snraswati, to meet them in a public discussion l’andit Adityaiam Bhattacharya .., N .- IV. Provinces C. C. Massey, Esq. ... E ngland at the Framjee Hall, Bombay, and to substantiate his Monsieur Cainmille Flammarion ... P aris, France charges. Instead of accepting the challenge, however, we The Hon’ble Alexandre Aksnkof ... Russia hear that Mr. Cook, upon seeing tbe printed challenges, David E Dudley, Esq, M D,— 32* A A R ... India, Bombay Signor Pasquale ... Greece, Corfu preferred to run away^to Poona, thus leaving behind him an undesirable reputation for slander and untruthfulness. The above are also Vice-Presidents. “ But, at the same time, we are surprised to find Swami Prof. Alexander W ilder, M D ... New York, U S A Dayanand Saraswati, who always felt vexed at the idea J H D Buck, Esq, MD ... Cincinnati, U S A of allowjng any intermediaries (on the occasion of certain M. J. Hollis-Billing ... New York, U SA discussions) to interfere between himself and the orthodox Rev. Mohottiwati Gunnananda ... Colombo, Cevlon Hindu party,—now himself stipulating in liis challenge to ,, Potuwila lndajoti ... Kaltura, Ceylon Mr. Cook, that a few respectable and learned witnesses ,, B. D. Sumana Tissa ... Galle, Ceylon be present on behalf of <;ach party. Were Swamiji ,, Piyaratana Tissa ... JDodanduwa, Ceylon to show himself as ready to set aside his unwillingness in The Earl of Crawford and Balcarres ... London our case, and, should he consent to accept ten or fifteen Geo Wyld, Esq, M D (Edin) ... London, England respectable persons as witnesses, between himself and the Monsieur P. G. Leymarie ... Paris. France orthodox Hindu Samaj, the point at issue between them Baron Odon von Vay ... Buda Pesth, Hun Dr Nicolas Count de Gonemys ... Corfu would soon be settled. The Pandits of Lahore are ready 'Ihe liuii'blc Pt. A. Eadecw ... UcL'ssa, Russia for a discussion with Swami Ditysmandji. But, in their W . H. Terry, Esq ... Melbourne, Australia opinion, sucli a discussion, before respectable witnesses are Count de Nichichievich de Nichea ... Mansoura, Eg)'pt Lieut-Col W Gordon, Staff Corps ... Calcutta, Bengal chosen and accepted, would be fruitless and highly in­ M Adelberth de Bourbon ... Hague, Ifoliand judicious. If Pandit Dayanandji agrees to our condition Ross Scott, Esq, C S ... N - IV Provinces of selecting witnesses, he is invited to write to us, and we Capt P J Maitland ... Simla. Kao Bahadur J. S. Gadgil, B A, L. L. B. ... Baroda, Bombay shall make all the necessary arrangements for a discussion Babu Sishir Kumar Ghose ... Calcutta, Bengal between him and the Pandits of Lahore.” Babu Jwala Sahaie ... Jeypore, Rojput Vinayek R Patwardhan, B A, L I, B ... Bombay Pandit Jaswant Roy Bhojapatra ... Mooltan, Punjab Kavasji Merwanji Shroff, Esq ... Bombay Pandit Mohunlal Vishnulal Pandea ... Nathdwara, Rajful Tukaram Tatia, Esq ... Rom bay Editor's Notc.—*V?a nro sure that our respected friend and Mirza Moorad Alee Beg ... K attyaw ar ally, Swamiji Dnyniiand, would novcr decline to accept a chal­ A. Sankariah, Esq, B. A. ... Madras Presidency Khan Saheb N. D, Khandalewala ... Dekkan lenge, should n befitting opportunity occur. And we feel as con­ Joint Recording Secretaries : fident tlmt he will take up the gauntlet now thrown, if lie bd

William Q Tudge, Esq | Damodar K Mavalankar, satisfied thut any good would result from such a discussiori. 71 Broadway, New York | Thftos. Society’s Head-Quarters.

Librarian : Alexis Coulomb, Esq

Assistants to the Corresponding Secretary .• ■ A MARRIAGE OF THEOSOPHISTS. I Rustamji D. Sethna, b a, LLB ...... Sanskrit Sovabji Jamaspji Padshah ...... English y At Colombo, Ceylon, on the 13th of February, h Mme E Coulomb ...... French dr1 Italian ® 1882, at 8 A.M., Mr. Martinus Charles Perera, F.T.S., & Panachatid Anandji Parekh ...... H indi Kniliftrtji Nanvyanji ...... Gujaralhi S to Miss Jane Euphemia, daughter of Mrs. Daniel Mir Shujaet Ali Khan Saheb ...... Telugu cSt* Persian g C. Taleyratne, of St. Joseph’s Street, Grandpass; A Narayan Likshmaya Bhatkal ...... Kanarese W Colombo. , j*. • Evory Councillor and Vice*PreMidont of tho Parent Socioty has tho right I : h in o»8e of necessity, to initiate F«Uows into the Society. . /O creativ ^ co m m o ns

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