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The Aquarian Theosophist

Vol. VI, #7 MAY 17, 2006 May17, 2006 Page 1e mail: [email protected] Archive: http://teosofia.com/AT.html

heorist helps develop first single moleculeLE PHARE DE LINCONNU

[THE BEACON LIGHT OF THE Unknown]This is the complete version of the

above article and contains all seven partsas originally printed in RevueTheosophique , May, July, August andSeptember 1889.. Part VI was heavilyedited by Richard Harte, temporaryeditor of The Theosophist. Fortunatelythe omitted material from Part VI hasbeen restored by Boris de Zirkoff from the

original as it appears in RevueTheosophique . The three volumecollection of HPB Articles published byTheosophy Company repeats the originalomission, as does the pamphletTranscendental theosophy.. Also,Blavatsky.net has the article incomplete Insertion VII and part of InsertionVI ismissing. Should Associates at the ParisULT find additional discrepancies, pleaselet us know, and we will be most grateful

for the knowledge. Outside of Psychicand Notic Action, Le Phare deLInconnu is probably the mostimportant of HPBs magazine articles.

So far as we know the only placeyou can find a complete Englishtranslation of The Beacon Light of theUnknown is in Volume XI of theCollected Works, compiled by Boris deZirkoff, pp. 248-283

I1

1We use the Theosophy Company translation exceptwhen restoring the missing portions of Part VI.&VII ED.,A.T.

It is written in an old book upon theOccult Sciences:

Gupta Vidya (Secret Science) is anattractive sea, but stormy and full ofrocks. The navigator, who risks himselfthereon, if he be not wise and full ofexperience, 2 will be swallowed up,wrecked upon one of the thousand

submerged reefs. Great billows, in colorlike sapphires, rubies and emeralds,billows full of beauty and mystery willovertake him, ready to bear the voyageraway towards other and numberless lightsthat burn in every direction. But these arewill-o-the-wisps, lighted by the sons ofKaliya3 for the destruction of those whothirst for life. Happy are they who remainblind to these false deceivers; more happy

T BLE OFCONTENTSLe Phare de LInconnu 1

The Global Village 23

HPB Defense Fund Report 28

Correspondence 28

Emblem and Symbol Differ 29

Planned for the Supplement

Greg Smith, the wonder-boy fromFlorida

Inner Silence or Mental Pollution?

2Acquired under a Guru.

3The great serpent conquered by Krishna and drivenfrom the river Yanuma into the sea, where theSerpent Kaliya took for wife a kind of Siren, bywhom he had a numerous family.

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The Aquarian Theosophist, Vol. VI, #7 May 17, 2006 Page 2

still those who never turn their eyes fromthe only true Beacon-light whose eternalflame burns in solitude in the depths ofthe water of the Sacred Science.Numberless are the pilgrims that desire toenter those waters; very few are the strongswimmers who reach the Light. He who

gets there must have ceased to be anumber, and have become all numbers.He must have forgotten the illusion ofseparation, and accept only the truth ofcollective individuality.1 He must seewith the ears, hear with the eyes,understand the language of the rainbow,and have concentrated his six senses inhis seventh sense.2

The Beacon-light of Truth is Nature

without the veil of the senses. It can bereached only when the adept has becomeabsolute master of his personal self, ableto control all his physical and psychicsenses by the aid of his seventh sense,through which he is gifted also with thetrue wisdom of the gods theosophia.

Needless to say that the profane the non-initiated, outside the temple orprofanes, judge of the lights and theLight above mentioned in a reversedsense. For them it is the Beacon-light ofOccult truth which is the Ignis fatuus, thegreat will-o-the-wisp of human illusionand folly; and they regard all the others asmarking beneficent sand banks, whichstop in time those who are excitedlysailing on the sea of folly andsuperstition.

1 A Vedic expression. The senses, counting in the

two mystic senses, are seven in Occultism; but anInitiate does not separate these senses from eachother, any more than he separates his unity fromHumanity. Every sense contains all the others.

2Symbology of colours. The Language of the prism,of which the seven mother colors have each sevensons, that is to say forty-nine shades or sonsbetween the seven, which graduated tints are somany letters or alphabetical characters. Thelanguage of colors has, therefore, fifty-six lettersfor the Initiate. Of these letters each septenary isabsorbed by the mother color, as each of the sevenmother colors is absorbed finally in the white ray.Divine Unity symbolized by these colors.

Is it not enough, say our kindcritics, that the world by dint of isms hasarrived at Theosophism, which is nothingbut transcendental humbuggery(fumisterie), without the latterfurthermore offering us a rchauff ofmediaeval magic, with its grand Sabbath

and chronic hysteria?

Stop, stop, gentlemen. Do youknow, when you talk like that, what truemagic is, or the Occult Sciences? Youhave allowed yourselves in your schoolsto be stuffed full of the diabolicalsorcery of Simon the magician, and hisdisciple Menander, according to the goodFather Ireneus, the too zealous Theodoretand the unknown author of

Philosophumena. You have permittedyourselves to be told on the one hand thatthis magic came from the devil; and onthe other hand that it was the result ofimposture and fraud. Very well. Butwhat do you known of the true nature ofthe system followed by Apollonius ofTyana, Iamblicus and other magi? Andwhat is your opinion about the identity ofthe theurgy of Iamblicus with the magicof the Simons and the Menanders? Its

true character is only half revealed by theauthor of the book, "de mysteriis.3Nevertheless his explanations sufficed toconvert Porphyry, Plotinus, and others,who from enemies to the esoteric theorybecame its most fervent adherents. Thereason is extremely simple.

True Magic, the theurgy ofIamblicus, is in its turn identical with thegnosis of Pythagoras, the________ ________ the science of things which are, andwith the dvine ecstacy of thePhilaletheans, the lovers of Truth. But,one can judge of the tree only by its fruits.Who are those who have witnessed to thedivine character and the reality of that

3By Iamblicus, who used the name of his master, theEgyptian Priest Abammon as a pseudonym.

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ecstacy which is called Samadhi inIndia?1

A long series of men, who, had theybeen Christians, would have beencanonized, not by the decision of theChurch, which has its partialities and

predilections, but by that of wholenations, and by the vox populi, which ishardly ever wrong in its judgments.There is, for instance, Ammonius Saccas,called the Theodidaktas, God-instructed; the great mater whose life

was so chaste and so pure, that Plotinus,

his pupil, had not the slightest hope ofever seeing any mortal comparable tohim. Then there is this same Plotinus whowas for Ammonius what Plato was for

Socrates a disciple worthy of hisillustrious master. Then there isPorphyry, the pupil of Plotinus,2 theauthor of the biography of Pythagoras.Under the shadow of this divine gnosis,whose beneficent influence has extendedto our own days, all the celebratedmystics of the later centuries have beendeveloped, such as Jacob Boehme,Emanuel Swedenborg, and so manyothers. Madame Guyon is the feminine

counterpart of Iamblicus. The ChristianQuietists, the Mussulman Sufis, theRosicrucians of all countries, drink thewaters of that inexhaustible fountainthe Theosophy of the Neo-Platonists ofthe first centuries of the Christian Era.The gnosis preceded that era, for it wasthe direct continuation of the Gupta Vidyaand of the Brahm-Vidya (secretknowledge and knowledge of Brahm)of ancient India, transmitted through

1 Samadhi is a state of abstract contemplation,defined in Sanskrit terms that each require a wholesentence to explain them. It is a mental, or,rather, spiritual state, which is not dependent uponany perceptible object, and during which thesubject, absorbed in the region of pure spirit, livesin the Divinity.

2He lived in Rome for 28 years, and was so virtuousa man that it was considered an honor to have himas guardian for the orphans of the highestpatricians. He died without having made an enemyduring those 28 years.

Egypt; just as the theurgy of thePhilaletheans was the continuation of theEgyptian mysteries. In any case, the pointfrom which this diabolic magic starts,is the Supreme Divinity; its end and aim,the union of the divine spark whichanimates man with the parent-flame,

which is the Divine ALL.

This consummation is the ultimathule of those Theosophists, who devotethemselves entirely to the service ofhumanity. Apart from these, others, whoare not yet ready to sacrifice everything,may occupy themselves with thetranscendental sciences, such asMesmerism, and the modern phenomenaunder all their forms. They have the right

to do so according to the clause whichspecifies as one of the objects of theTheosophical Society the investigationof unexplained laws of nature and thepsychic powers latent in man.

The first-named are not numerous, complete altruism being a rara aviseven among modern Theosophists. Theothers are free to occupy themselves withwhatever they like. Notwithstanding this,and in spite of the openness of ourproceedings in which there is nothingmysterious, we are constantly called uponto explain ourselves, and to satisfy thepublic that we do not celebrate withesSabbaths, and manufacture broom-sticksfor the use of Theosophists. This kind ofthing, indeed, sometimes borders on thegrotesque. When it is not of havinginvented a new ism, a religion extractedfrom the depths of a disordered brain, orelse of humbugging that we are accused,it is of having exercised the arts of Circeupon men and beasts. Jests and satiresfall upon the Theosophical Society thickas hail. Nevertheless it has stoodunshaken during all the fourteen yearsduring which that kind of thing has beengoing on: it is a touch customer, truly.

II

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After all, critics who judge only beappearances are not altogether wrong.There is Theosophy and Theosophy: thetrue Theosophy of the Theosophist, andthe Theosophy of a Fellow of the Societyof that name. What does the world knowof true Theosophy? How can it

distinguish between that of a Plotinus, andthat of the false brothers? And of thelatter the Society possesses more than itsshare. The egoism, vanity and self-sufficiency of the majority of mortals isincredible. There are some for whomtheir little personality constitutes thewhole universe, beyond which there is nosalvation. Suggest to one of these that thealpha and omega of wisdom are notlimited by the circumference of his or her

head, that his or her judgment could notbe considered quite equal to that ofSolomon, and straight away he or sheaccuses you of anti-theosophy. You havebeen guilty of blasphemy against thespirit, which will not be pardoned in thiscentury, nor in the next. These peoplesay, I am Theosophy, as Louis XIV saidI am the state. They speak of fraternityand of altruism and only care in reality forthat for which no one else cares

themselves in other words their littleme. Their ego-ism makes them fancythat it is they only who represent thetemple of Theosophy, and that inproclaiming themselves to the world theyare proclaiming Theosophy. Alas! Thedoors and windows of that temple areno better than so many channels throughwhich enter, but very seldom depart, the4vices and illusions characteristic ofegoistical mediocrities.

These people are the white ants othe Theosophical Society which eat awayits foundations, and are a perpetualmenace to it. It is only when they leave itthat it is possible to breathe freely.

It is not such as these that can evergive a correct idea of practicalTheosophy, still less of the transcendentalTheosophy which occupies the minds of a

little group of the elect. Every one of uspossesses the faculty, the interior sense,that is known by the name of intuition,but how rare are those who know how todevelop it! It is , however, only by theaid of this faculty that men can ever seethings in their true colors. It is an instinct

of the soul, which grows in us inproportion to the employment we give it,and which helps us to perceive andunderstand the realities of things with farmore certainty than can the simple use ofour senses and exercise of our reason.What are called good sense and logicenable us to see only the appearances ofthings, that which is evident to every one.The instinct of which I speak, being aprojection of our perceptive

consciousness, a projection which actsfrom the subjective to the objective, andnot vice versa, awakens in us spiritualsenses and power to act; these sensesassimilate to themselves the essence ofthe object or of the action underexamination, and represent it to us as itreally is, not as it appears to our physicalsenses and to our cold reason. We beginwith instinct, we end with omniscience,says Professor A. Wilder, our oldest

colleague. Iamblicus has described thisfaculty, and certain theosophists havebeen able to appreciate the truth of hisdescription.

There exists, he says, a faculty inthe human mind which is immeasurablysuperior to all those which are grafted orengendered in us. By it we can attain tounion with superior intelligences, findingourselves raised above the scenes of this

earthly life, and partaking of the higherexistence and superhuman powers of theinhabitants of the celestial spheres. Bythis faculty we find ourselves liberatedfinally from the dominion of destiny(Karma), and we become, as it were, thearbiters of our own fates. For, when themost excellent parts in us find themselvesfilled with energy; and when our soul islifted up towards essences higher thanscience, it can separate itself from the

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conditions which hold it in the bondage ofevery-day life; it exchanges its ordinaryexistence for another one, it renounces theconventional habits which belong to theexternal order of things, to give itself upto and mix itself with another order ofthings which reigns in that most elevated

state of existence.

Plato has expressed the same idea intwo lines:

The light and spirit of the Divinityare the wings of the soul. They raise it tocommunion with the gods, above thisearth, with which the spirit of man is tooready to soil itself. . . . To become likethe gods, is to become holy, just and wise.That is the end for which man was

created, and that ought to be his aim in theacquisition of knowledge.

This is true Theosophy, innerTheosophy, that of the soul. But followedwith a selfish aim Theosophy changes itsnature and becomes demonosophy. Thatis why Oriental wisdom teaches us thatthe Hindu Yogiwho isolates himself in animpenetrable forest, like the Christianhermit who, as was common in formertimes, retires to the desert, are both ofthem nothing but accomplished egoists.The one acts with the sole idea of findinga nirvanic refuge against reincarnation;the other acts with the unique idea ofsaving his soul,both of them think onlyof themselves. Their motive is altogetherpersonal; for, even supposing they attaintheir end, are they not like cowardlysoldiers, who desert from their regimentwhen it is going into action, in order tokeep out of the way of the bullets?

In isolating themselves as they do,neither the Yogi nor the Saint helpsanyone but himself; on the contrary bothshow themselves profoundly indifferent tothe fate of mankind whom they fly fromand desert. Mount Athos1 contains ,

1 Contains, perhaps a few sincere fanatics;nevertheless even these have without knowing itgot off the only track that leads to the truth, the

perhaps, a few sincere fanatics;nevertheless even these have withoutknowing it got off the only track thatleads to the truth, the path of Calvary,on which each one voluntarily bears thecross of humanity, and for humanity. Inreality it is a nest of the coarsest kind of

selfishness; and it is to such places thatAdams remark on monasteries applies:There are solitary creatures there whoseem to have fled from the rest ofmankind for the sole pleasure ofcommuning with the Devil tte--tte.

Gautama, the Buddha, onlyremained in solitude long enough toenable him to arrive at the truth, which hedevoted himself from that time on to

promulgate, begging his bread, and livingfor humanity. Jesus retired to the desertonly for forty days, Iamblicus, whileleading lives of singular abstinence,almost of asceticism, lived in the worldand for the world. The greatest asceticsand saints of our days are not those whoretire into inaccessible places, but thosewho pass their lives in traveling fromplace to place, doing good and trying toraise mankind; although, indeed, they may

avoid Europe, and those civilizedcountries where no one has any eyes orears except for himself, countries dividedinto two campsof Cains and Abels.

Those who regard the human soul asan emanation of the Deity, as a particle orray of the universal and ABSOLUTE soul,understand the parable of the Talentsbetter than do the Christians. He whohides in the earth the talent which hasbeen given him by his Lord, will losethat talent, as the ascetic loses it, whotakes it into his head to save his soul in

path of Calvary, on which each one voluntarilybears the cross of humanity, and fornd forhumanity. In reality it is a nest of the coarsestkind of selfishness; and it is to such places thatAdams remark on monasteries applies: There aresolitary creatures there who seem to have fledfrom the rest of mankind for the sole pleasure ofcommuning with the Devil tete-a-tete.

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egoistical solitude. The good andfaithful servant who doubles his capital,by harvesting for him who has not sown,because he had not the means of doing so,and who reaps for the poor who have notscattered the grain, acts like a true altruist.He will receive his recompense, just

because he has worked for another,without any idea of remuneration orreward. That man is the altruisticTheosophist, while the other is an egoistand a coward.

The Beacon-light upon which theeyes of all real Theosophists are fixed isthe same towards which in all ages theimprisoned human souls has struggled.This Beacon, whose light shines upon no

earthly seas, but which has mirrored itselfin the somber depth of the primordialwaters of infinite space is called by us, asby the earliest Theosophists, DivineWisdom. That is the last word of theesoteric doctrine; and, in antiquity, wherewas the country, having the right to callitself civilized, that did not possess adouble system of WISDOM, of which onepart was for the masses, and the other forthe few, the exoteric and the esoteric?

This name, WISDOM, or as we saysometimes, the Wisdom Religion orTheosophy, is as old as the human mind.The title of Sages the priests of thisworship of truthwas its first derivative.These names were afterwards transformedinto philosophy, and philosophers thelovers of science or of wisdom. It is toPythagoras that we owe that name, as alsothat of gnosis the system of____________ ________ __ the knowledge of

things as they are, or of the essence thatis hidden beneath the externalappearances. Under that name, so nobleand so correct in its definition, all themasters of antiquity designated theaggregate of our knowledge of thingshuman and divine. The sages andBrachmnesof India, the magi of Chaldeaand Persia, the hierophants of Egypt andArabia, the prophets or Nabi of Judea andof Israel, as well as the philosophers of

Greece and Rome, have always classifiedthat science in two divisions theesoteric, or the true, and the exoteric,disguised in symbols. To this day theJewish Rabbis give the name of Mercabahto the body or vehicle of their religioussystem, that which contains within it the

higher knowledge accessible only to theinitiates, and of which higher knowledgeit is only the husk.

We are accused of mystery, and weare reproached with making a secret of thehigher Theosophy. We confess that thedoctrine which we call gupta vidya (secretscience) is only for the few. But wherewere the masters in ancient times who didnot keep their teachings secret, for fear

they would be profaned? From Orpheusand Zoroaster, Pythagoras and Plato,down to the Rosicrucians, and to the moremodern Free-Masons, it has been theinvariable rule that the disciple must gainthe confidence of the master beforereceiving from him the supreme and finalword. The most ancient religions havealways had their greater and lessermysteries. The neophytes andcatechumens took an inviolable oath

before they were accepted. The Essenesof Judea and Mount Carmel required thesame thing. TheNabi and the Nazars(theseparated ones of Israel), like the laychelas and the Brahmcharyas of India,differed greatly from each other. Theformer could, and can, be married andremain in the world., while they arestudying the sacred writings up to acertain point the latter, the Nazars and theBrahmcharyas, have always been entirely

vowed to the mysteries of initiation. Thegreat schools of Esotericism wereinternational, although exclusive, as isproved by the fact that Plato, Herodotusand others, went to Egypt to be initiated;while Pythagoras, after visiting theBrahmins of India, stopped at an Egyptiansanctuary, and finally was received,according to Iamblicus, according toIamblicus, at Mount Carmel Jesusfollowed the traditional custom, and

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justified his reticence by quoting the wellknown precept:

Give not the sacred things to the dogs,Cast not your pearls before the swine,Lest they tread them under their feet,And lest the dogs turn and rend you.

Certain ancient writings known,for that matter, to the bibliophiles personify WISDOM; which they representas emanating from Ain-Soph, theParabrahm of the Jewish Kabbalists, andmake it the associate and companion ofthe manifested Deity. Thence its sacredcharacter with every people. Wisdom isinseparable from divinity. Thus we havethe Vedas coming from the mouth of theHindu Brahm (the logos); the name

Buddha comes from Budha, Wisdom,divine intelligence, the Babylonian Nebo,the Thot of Memphis, Hermes of theGreeks, were all gods of esoteric wisdom.

The Greek Athena, Metis and Neithaof the Egyptians are the prototypes ofSophia-Achamoth, the feminine wisdomof the Gnostics. The SamaritanPentateuch calls the book of GenesisAkamauth, or Wisdom, as also two

fragments of very ancient manuscripts,the Wisdom of Solomon, and theWisdom of Iasous (Jesus). The bookcalled Mashalim or Sayings and Proverbsof Solomon. Personifies Wisdom bycalling it the helper of the (Logos)creator, in the following terms, (literallytranslated):

I (a) HV (e) H1possessed me from the beginningBut the first emanation in the eternities,

I appeared from all antiquity, the primordialFrom the first day of the earth;I was born before the great abyss.

And when there were neither springs nor waters,When he traced the circle on the face of the

deep

1 JHVH, or Jahveh) is the Tetragrammaton,consequently the Emanated Logos and the creator;the ALL,without beginning or end,AIN-SOPHnotbeing able to create, nor wishing to create, in itsquality of the ABSOLUTE.

I was with him Amun.I was his delight, day by day.

This is exoteric, like all that hasreference to the personal gods of thenations. The INFINITEcannot be known toour reason, which can only distinguishand define;but we can always conceivethe abstract idea thereof, thanks to thatfaculty higher than our reason Intuition,or the spiritual instinct of whichI have spoken. Only the great initiates,who have the rare power of throwingthemselves into the state of Samadhi, which can be but imperfectly translatedby the word ecstacy, a state in which oneceases to be the conditioned and personalI, and becomes one with the ALL,only those can boast of having been incontact with the infinite:but no more thanother mortals can they describe that statein words.

These few characteristics of truetheosophy and of its practice, have beensketched for the small number of ourreaders who are gifted with the desiredintuition.

III

Do our benevolent critics alwaysknow what they are laughing at? Havethey the smallest idea of the work whichis being performed in the world and themental changes that are being broughtabout by that Theosophy at which theysmile? The progress already due to ourliterature is evident, and, thanks to theuntiring labors of a certain number ofTheosophists , it is becoming recognized

even by the blindest. There are not a fewwho are persuaded that Theosophy will bethe philosophy and the law, if not thereligion of the future. The party ofreaction, captivated by the dolce farnienteof conservatism, feel all this, hencethe hatred and persecution which call incriticism to their aid. But criticism,inaugurated by Aristotle, has fallen faraway from its primitive standard. Theancient philosophers, those sublime

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ignoramuses as regards moderncivilization, when they criticized a systemor a work, did so with impartiality, andwith the sole object of amending andimproving that with which they foundfault. First they studied the subject, andthen they analyzed it. It was a service

rendered, and was recognized andaccepted as such by both parties. Doesmodern criticism always conform to thatgolden rule? It is very evident that it doesnot.

Our judges of today are far belowthe level even of the philosophicalcriticism of Kant. Criticism, which takesunpopularity and prejudice for its canons,has replaced that of pure reason; and the

critic ends by tearing to pieces with histeeth everything he does not comprehend,and especially whatever he does not carein the least to understand. In the lastcentury the golden age of the goose-quill criticism was biting enoughsometimes; but still it did justice.Caesars wife might be suspected, but shewas never condemned without beingheard in her defense. In our centuryMontyon prizes1and public statues are for

him who invents the most murderousengine of war; today, when the steel penhas replaced its more humble predecessor,the fangs of the Bengal tiger or the teethof the terrible saurian of the Nile wouldmake wounds less cruel and less deepthan does the steel nib (bec) of themodern critic, who is almost alwaysabsolutely ignorant of that which he tearsso thoroughly to pieces.

It is some consolation, perhaps, toknow that the majority of our literarycritics, trans-atlantic and continental, areex-scribblers who have made a fiasco inliterature, and are revenging themselvesnow for their mediocrity upon everything

1 Prizes instituted in Franc during the nineteenthcentury by Baron Antoine de Montyon, a Frenchphilanthropist for those who, in various ways,benefited their fellow men.ED.

they come across. The small blue wine,insipid and doctored, almost always turnsinto very strong vinegar. Unfortunatelythe reporters of the press in general hungry poor devils whom we would besorry to grudge the little they make, evenat our expense are not our only or our

most dangerous critics. The bigots andthe materialists the sheep and goats ofreligionshave placed us in turn in theirindex expurgatorius, our books arebanished from their libraries, our journalsare boycotted, and ourselves subjected tothe most complete ostracism. One pioussoul, who accepts literally the miracles ofthe Bible, following with emotion theichthyographical investigations of Jonasin the whales belly, or the trans-ethereal

journey of Elias, when like a salamanderhe flew off in his chariot of fire,nevertheless regards the Theosophists aswonder-mongers and cheats. Another me damne of Haeckel, while hedisplays a credulity as blind as that of thebigot in his belief in the evolution of manand the gorilla from a common ancestor(considering the total absence of everytrace in nature of any connecting linkwhatever), nearly dies with laughing when

he finds that his neighbor believe inoccult phenomena and psychicmanifestations. Nevertheless, neither thebigot nor the man of science, nor even theacademician, counted among the numberof the Immortals, can explain to us thesmallest of the problems of existence.The metaphysicians who for centurieshave studied the phenomena of being intheir first principles, and who smilepityingly when they listen to the

ramblings of Theosophy, would be greatlyembarrassed to explain to us thephilosophy or even the cause of dreams.Which of them can tell us why all themental operations, except reasoning,which faculty alone finds itself suspendedand paralyzed,, go on while we dreamwith as much activity and energy as whenwe are awake? The disciple of HerbertSpencer would send anyone to thebiologist who squarely asked him that

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question. But he, for whom digestion isthe alpha and omega of every dream,like hysteria, that great Proteus with athousand forms, which is present in everypsychic phenomenon can by no meanssatisfy us. Indigestion and hysteria, are,in fact, twin sisters, two goddesses, to

whom the modern psychologist has raisedan altar at which he has constitutedhimself the officiating priest. But this ishis business so long as he does notmeddle with the gods of his neighbors.

From all this it follows that, sincethe Christian characterizes Theosophy asthe accursed science and the forbiddenfruit; since the man of science seesnothing in metaphysics but the domain of

the crazy poet (Tyndall); since thereporter touches it only with poisonedforceps; and since the missionariesassociate it with idolatry and thebenighted Hindu it follows, we say,that poor Theo-Sophia is as shamefullytreated as she was when the ancientscalled her the TRUTH, while theyrelegated her to the bottom of a well.Even the Christian Kabbalists, who loveso much to mirror themselves in the dark

waters of this deep well, although they seenothing there but the reflection of theirown faces, which they mistake for that ofthe Truth, even the Kabbalists makewar upon us. Nevertheless, all that is noreason why Theosophy should havenothing to say in its own defense, and inits favor; or that it should cease to assertits right to be listened to, or why its loyaland faithful servants should neglect theirduty by acknowledging themselves

beaten.The accursed science, you say,

good Ultramontanes? You shouldremember, nevertheless, that the tree ofscience is grafted on the tree of life. Thatthe fruit which you declare forbidden,and which you have proclaimed forsixteen centuries to be the cause of theoriginal sin that brought death into theworld, that this fruit, whose flower

blossoms on an immortal stem, wasnourished by that same trunk, and thattherefore it is the only fruit which caninsure us immortality. You also, goodKabbalists, ignore, or wish to ignore,that the allegory of the earthly paradiseis as old as the world, and that the tree,

the fruit and the sin had once a farprofounder and more philosophicsignification than they have today, when the secrets of initiation are lost.

Protestantism and Ultramontanismare opposed to Theosophy, just as they areopposed to everything not emanating fromthemselves; as Calvinism opposed thereplacing of its two fetishes, the JewishBible and Sabbath, by the Gospel and the

Christian Sunday; as Rome opposedsecular education and Free-masonry.Dead-letter and theocracy have, however,had their day. The world must move andadvance under penalty of stagnation anddeath. Mental evolution progresses paripassu with physical evolution, and bothadvance towards the ONE TRUTH,whichis the heart of the system of Humanity, asevolution is the blood. Let the circulationstop for one moment and the heart stops

as the same time, and it is all up with thehuman machine! And it is the servants ofChrist who wish to kill, or at leastparalyze, the Truth by the blows of a clubwhich is called the letter that kills! Butthe end is night. That which Coleridgesaid of political despotism applies also toreligious. The Church, unless shewithdraws her heavy hand, which weighslike a nightmare on the oppressed bosomsof millions of believers whether they

resent it or not, and whose reason remainsparalyzed in the clutch of superstition, theritualistic Church is sentenced to give upits place to Religion and die. Soon itwill have but a choice. For once thepeople become enlightened about the truthwhich it hides with so much care, one oftwo things will happen, the Church willeither perish by the people, or else, if themasses are left in ignorance and in slaveryto the dead letter, it will perish with the

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people. Will the servants of eternal Truth, out of which Truth they have made asquirrel that runs around an ecclesiasticalwheel, will they show themselvessufficiently altruisticto choose the first ofthese alternative necessities? Whoknows!

I say it again; it is only theosophy,well understood, that can save the worldfrom despair, by reproducing social andreligious reform a task once beforeaccomplished in history, by Gautama, theBuddha: a peaceful reform, without onedrop of blood spilt, each one remaining inthe faith of his fathers if he so chooses.To do this he will only have to reject theparasitic plants of human fabrication,

which at the present moment are chokingall religions and churches in the world.Let him accept but the essence, which isthe same in all: that is to say, the spiritwhich gives life to man in whom itresides, and renders him immortal. Letevery man inclined to go on find his ideal, a star before him to guide him. Lethim follow it, without ever deviating fromhis path; and he is almost certain to reachthe Beacon-light of lifethe TRUTH: no

matter whether he seeks for and finds it atthe bottom of a cradle or of a well.

IV

Laugh, then, at the science ofsciences without knowing the first wordof it! We will be told, perhaps, that suchis the literary right of our critics. With allmy heart. If people talked about whatthey understood, they would only saythings that are true, and that would not

always be so amusing. When I read thecriticisms now written on Theosophy, theplatitudes and the stupid ridiculeemployed against the most grandiose andsublime philosophy in the world,one ofwhose aspects only is found in the nobleethics of Philalethes, I ask myselfwhether the Academies of any countryhave ever understood the Theosophy ofthe Philosophers of Alexandria better than

they understood us now? What does anyone know, what can he know, ofUniversal Theosophy , unless he hasstudied under the masters of wisdom?And understanding so little of Iamblicus,Plotinus and even Proclus, that is to say,of the Theosophy of the third and fourth

centuries, people yet pride themselvesupon delivering judgment on the Neo-Theosophy of the nineteenth!

Theosophy, we say, comes to usfrom the extreme East, as , as did theTheosophy of Plotinus and Iamblicus andeven the mysteries of ancient Egypt. Donot Homer and Herodotus tell us, in fact,that the ancient Egyptians wereEthiopians of the East, who came from

Lanka or Ceylon according to theirdescriptions? For it is generallyacknowledged that the people whom thosetwo authors call Ethiopians of the Eastwere no other than a colony of very darkskinned Aryans, the Dravidians ofSouthern India, who took an alreadyexisting civilization with them to Egypt.This migration occurred during theprehistoric ages which Baron Bunsoncalls pre-Menite (before Menes) but

which ages have a history of their own, tobe found in the ancient annals of KaloukaBatta. Besides, and apart from theesoteric teachings, which are not divulgedto a mocking public, the historicalresearches of Colonel Vans Kennedy, thegreat rival in India of Dr. Wilson as aSanskritist, show us that pre-AssyrianBabylonia was the home of Brahmanism,and of the Sanskrit as a sacerdotallanguage. We know also, if Exodus is to

be believed, that Egypt had, long beforethe times of Moses, its diviner, itshierophants and its magicians, that is tosay, before the XIX dynasty. FinallyBrugsh Bey sees in many of the gods ofEgypt, immigrants from beyond the RedSea and the great waters of the IndianOcean.

Whether that be so or not.Theosophy is a descendant in direct line

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of the great tree of universal GNOSIS, atree the luxuriant branches of which,spreading over the whole earth like a greatcanopy, gave shelter at one epoch which biblical chronology is pleased tocall antediluvian to all the templesand to all the nations of the earth. That

gnosis represents the aggregate of all thesciences, the accumulated knowledge(savoir) of all the gods and demi-godsincarnated in former times upon the earth.There are some who would like to see inthese, the fallen angels and the enemy ofmankind; these sons of God who, seeingthat the daughters of men were beautiful,took them for wives and imparted to themthe secrets of heaven and earth, but wealtogether repudiate the idea of fallen

angels and of Satan and his army.

What then is your religion or yourbelief we are asked. What is yourfavorite study?

The TRUTH, WE REPLY. The truthwherever we can find it; for, likeAmmonius Saccas, our greatest ambitionwould be to reconcile the differentreligious systems, to help each one to findthe truth in his own religion, whileobliging him to recognize it in that of hisneighbor. What does the name signify ifthe thing itself is essentially the same?Plotinus, Iamblicus and Apollonius ofTyana, had all three, it is said, thewonderful gifts of prophecy, ofclairvoyance, and of healing, althoughbelonging to three different schools.Prophecy was an art that was cultivatedby the Essenes and the Bni Nebimamongthe Jews, as well as by the priests of thepagan oracles. Plotinuss disciplesattributed miraculous powers to theirmaster; Philostratus has claimed the samefor Apollonius while Iamblicus had thereputation of surpassing all the otherEclectics in Theosophic theurgy.Ammonius declared that all moral andpractical WISDOM was contained in thebooks of Thoth or Hermes Trismegistus.But Thoth means a college, school or

assembly, and the works of that name,according to the Theodidactos, wereidentical with the doctrines of the sages ofthe extreme East. If Pythagoras acquiredhis knowledge in India (when even nowhe is mentioned in old manuscripts underthe name of Yavanachrya1 the Greek

Master,) Plato gained his from the booksof Thoth-Hermes. How it happened thatthe younger Hermes, the god of theshepherds, surnamed the goodshepherd, who presided over divinationand clairvoyance became identical withThoth (or Thot) the deified sage, and theauthor of Book of the Dead, theesoteric doctrine only can reveal toOrientalists.

Every country has had its saviours.He who dissipates the darkness ofignorance by the help of the torch ofscience, thus discovering to us the truth,deserve that title as a mark of ourgratitude quite as much as he who savesus from death by healing our bodies.Such an one awakens in our benumbedsouls the faculty of distinguishing the truefrom the false, by kindling a divine flame,hitherto absent, and he has the right to our

grateful worship, for he has become ourcreator. What matters the name or thesymbol that personifies the abstract idea,if that idea is always the same and is true!Whether the concrete symbol bears onetitle or another, whether the savior inwhom we believe has for an early nameKrishna, Buddha, Jesus or AEsculapius,also called the savior god____wehave but to remember one thing: symbolsof divine truths were not invented for the

amusement of the ignorant; they are thealphaand omegaof philosophic thought.

Theosophy being the way that leadsto truth, in every religion, as in everyscience, occultism is, so to say, thetouchstone and universal solvent. It is thethread of Ariadne given by the master to

1 A term which comes from the words Yavana, orthe Ionian,and achrya,professor or master.

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the disciple who ventures into thelabyrinth of the mysteries of being: thetorch that lights him through thedangerous maze of life, for ever theenigma of the Sphinx. But the lightthrown by this torch can be discerned onlyby the eye of the awakened soulby our

spiritual senses; it blinds the eye of thematerialist as the sun blinds that of theowl.

Having neither dogma nor ritual,these two being but fetters, the materialbody which suffocates the soul, we donot employ the ceremonial magic of theWestern Cabalists; we know its dangerstoo well to have anything to do with it. Inthe T.S. every fellow is at liberty to study

what he pleases, provided he does notventure into unknown paths which wouldof a certainty lead him to black magic,the sorcery against which Alphas Levi soopenly warned the public. The occultsciences are dangerous for him whounderstands them imperfectly. Any onewho gave himself up to their practice byhimself, would run the risk of becominginsane; and those who study them woulddo well to unite in little groups of from

three to seven. These groups ought to beuneven in numbers in order to have morepower; a group, however little cohesion itpossesses, forming a single united body,wherein the senses and perceptions ofthose who work together complement andmutually help each other, one membersupplying to another the quality in whichhe is wanting,such a group will alwaysend by becoming a perfect and invinciblebody. Union is strength. The moral of

the fable of the old man bequeathing tohis sons a bundle of sticks which werenever to be separated is a truth which willforever remain axiomatic.

V

The disciples (Lanous) of the lawof the Heart of Diamant (magic) will helpeach other in their lessons. Thegrammarian will be at the service of him

who looks for the soul of the metals(chemist)etc. (Catechism of the GuptaVidja).

The ignorant would laugh if theywere told that in the Occult sciences, thealchemist can be useful to the philologist

and vice versa. They would understandthe matter better, perhaps, if they weretold that by this substantive (grammarianor philologist), we men to designate onewho makes a study of the universallanguage of corresponding symbols,although only the members of the EsotericSection of the Theosophical Society canunderstand clearly what the termphilologist means in that sense. Allthings in nature have correspondences and

are mutually interdependent. In itsabstract sense, Theosophy is the whiteray, from which arise the seven colors ofthe solar spectrum, each human beingassimilating one of these rays to a greaterdegree than the other six. It follows thatseven persons, each imbued with hisspecial ray, can help each other mutually.Having at their service the septenarybundle of rays, they have the seven forcesof nature at their command. But it

follows also that, to reach that end, thechoosing of the seven persons who are toform a group should be left to an expert, to an initiate in the science of occultrays.

But we are here upon dangerousground, where the Sphinx of esotericismruns the risk of being accused ofmystification. Still, orthodox sciencefurnishes a proof of the truth of what wesay, and we find a corroboration inphysical and materialistic astronomy. Thesun is one, and its light shines for everyone; it warms the ignorant as well as theastronomers. As to the hypotheses aboutour luminary, its constitution and nature, their name is legion. Not one of thesehypotheses contains the whole truth, oreven an approximation to it. Frequentlythey are only fictions soon to be replacedby others. For it is to scientific theories

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more than anything else in this worldbelow that the lines of Malherbe areapplicable:

. . . et rose, elle a vcu c que viventl es roses, Lespace dun

matin.1

Nevertheless, whether they adorn ornot the altar of Science, each of thesetheories may contain a fragment of truth.Selected, compared, analyzed, piecedtogether, all these hypotheses may oneday supply an astronomical axiom, a factin nature, instead of a chimera in thescientific brain.

This is far from meaning that weaccept as an increment of truth every

axiom accepted as true by the Academies.An instance of this is the evolution andphantasmagorical transformations of thesunspots Nasmyths theory at thepresent moment. Sir William Herschelbegan by seeing in them the inhabitants ofthe sun, beautiful and gigantic angels. SirJohn Herschel, maintaining a prudentsilence about these celestial salamandersshared the opinion of the elder Herschelthat the solar globe was nothing but a

beautiful metaphor, a mya thusproclaiming an occult axiom. Thesunspots have found a Darwin in theperson of every astronomer of anyeminence. They were taken successivelyfor planetary spirits, solar mortals,columns of volcanic smoke (conceived,one must think, in brains academical),opaque clouds, and finally for shadows inthe shape of the leaves of the willow tree(willow leave theory). At the present day

the god Sol is degraded. To hear the menof science talk, it would seem to benothing but a gigantic ember, still aglow,but about to go out in the furnace of ourlittle system.

1(. . . .a arose, she lived as live all roses, The spanof a forenoon. (from Consolation Duperier).

This is so with the speculationspublished by Fellows of The TheosophicalSociety, when the authors, although theybelong to the Theosophical fraternity,have never studied the true esotericdoctrines. These speculations can neverbe other than hypotheses, no more than

coloured with a ray of truth, enveloped ina chaos of fancy and sometimes unreason.By selecting them from the heap andplacing them side by side, one succeeds,nevertheless, in extracting a philosophictruth from these ideas.

V

The disciples (Lanous) of the lawof the Heart of Diamant (magic) will helpeach other in their lessons. Thegrammarian will be at the service of himwho looks for the soul of the metals(chemist) etc.--(Catechism of the Gupta-Vidja).

The ignorant would laugh if theywere told that in the Occult sciences, thealchemist can be useful to the philologistand vice versa. They would understand

the matter better, perhaps, if they weretold that by this substantive (grammarianor philologist), we mean to designate onewho makes a study of the universallanguage of corresponding symbols,although only the members of the EsotericSection of the Theosophical Society canunderstand clearly what the termphilologist means in that sense. Allthings in nature have correspondences andare mutually interdependent. In its

abstract sense, Theosophy is the whiteray, from which arise the seven colors ofthe solar spectrum, each human beingassimilating one of these rays to a greaterdegree than the other six. It follows thatseven persons, each imbued with hisspecial ray, can help each other mutually.Having at their service the septenarybundle of rays, they have the seven forcesof nature at their command. But it follows

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also that, to reach that end, the choosingof the seven persons who are to form agroup, should be left to an expert,--to aninitiate in the science of occult rays.

But we are here upon dangerousground, where the Sphinx of esotericism

runs the risk of being accused ofmystification. Still, orthodox sciencefurnishes a proof of the truth of what wesay, and we find a corroboration inphysical and materialistic astronomy. Thesun is one, and its light shines for everyone; it warms the ignorant as well as theastronomers. As to the hypotheses aboutour luminary, its constitution and nature,--their name is legion. Not one of thesehypotheses contains the whole truth, or

even an approximation to it. Frequentlythey are only fictions soon to be replacedby others. For it is to scientific theoriesmore than to anything else in this worldbelow that the lines of Malherbe areapplicable:

. . . Et rose, elle a vcu ce que vivent lesroses,

Lespace dun matin.1

Nevertheless, whether they adorn or

not the altar of Science, each of thesetheories may contain a fragment of truth.Selected, compared, analysed, piecedtogether, all these hypotheses may oneday supply an astronomical axiom, a factin nature, instead of a chimera in thescientific brain.

This is far from meaning that weaccept as an increment of truth everyaxiom accepted as true by the Academies.For instance, in the evolution andphantasmagorical transformations of thesun spots, Nasmyths theory at thepresent moment, Sir John Herschelbegan by seeing in them the inhabitants ofthe sun, beautiful and gigantic angels.William Herschel, maintaining a prudent

1[. . . a rose, she lived as live all roses, The span ofa forenoon. From Malherbes poem Consolation Duperier.

silence about these celestial salamanders,shared the opinion of the elder Herschel,that the solar globe was nothing but abeautiful metaphor, a maya thusannouncing an occult axiom. The sunspots have found a Darwin in the persono every astronomer of any eminence.

They were taken successively forplanetary spirits, solar mortals, columnsof volcanic smoke (engendered, one mustthink, in brains academical), opaqueclouds, and finally for shadows in theshape of the leaves of the willow tree,(willow leaf theory). At the present daythe sun is degraded. According to men ofscience it is nothing but a gigantic coal,still aglow, but prepared to go out in thegrate of our solar system.

Even so with the speculationspublished by Fellows of the TheosophicalSociety, when the authors of these,although they belong to the Theosophicalfraternity, have never studied the trueesoteric doctrines. These speculations cannever be other than hypotheses, no morethan colored with a ray of truth,enveloped in a chaos of fancy andsometimes of unreason. By selecting them

from the heap and placing them side byside, one succeeds, nevertheless, inextracting a philosophic truth from theseideas. For, let it be well understood,theosophy has this in common withordinary science, that it examines thereverse side of every apparent truth. Ittests and analyses every fact put forwardby physical science, looking only for theessence and the ultimate and occultconstitution in every cosmical or physical

manifestation, whether in the domain ofethics, intellect, or matter. In a word,Theosophy begins its researches wherematerialists finish theirs.

It is then metaphysics that youoffer us! it may be objected, Why notsay so at once.

No, it is not metaphysics, as thatterm is generally understood, although it

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plays that part sometimes. Thespeculations of Kant, of Leibnitz, and ofSchopenhauer belong to the domain ofmetaphysics, as also those of HerbertSpencer. Still, when one studies the latter,one cannot help dreaming of DameMetaphysics figuring at a bal masqu of

the Academical Sciences, adorned with afalse nose. The metaphysics of Kant andof Leibnitzas proved by his monadsisabove the metaphysics of our days, as aballoon in the clouds is above a pumpkinin the field below. Nevertheless thisballoon, however much better it may bethan the pumpkin, is too artificial to serveas a vehicle for the truth of the occultsciences. The latter is, perhaps, a goddesstoo freely uncovered to suit the taste of

our savants, so modest. The metaphysicsof Kant taught its author, without the helpof the present methods or perfectedinstruments, the identity of theconstitution and essence of the sun andthe planets; and Kant affirmed, when thebest astronomers, even during the firsthalf of this century, still denied. But thissame metaphysics did not succeed inproving to him the true nature of thatessence, any more than it has helped

modern physics, notwithstanding its noisyhypotheses, to discover that true nature.

Theosophy, therefore, or rather theoccult sciences it studies, is somethingmore than simple metaphysics. It is, if Imay be allowed to use the double terms,meta-metaphysics, meta-geometry, etc.,etc., or a universal transcendentalism.Theosophy rejects the testimony of thephysical senses entirely, if the latter be

not based upon that afforded by thepsychic and spiritual perceptions. Even inthe case of the most highly developedclairvoyance and clairaudience, the finaltestimony of both must be rejected, unlessby those terms is signified the ____ ofIamblicus, or the ecstatic illumination, the

of Plotinus and of Porphyry. The sameholds good for the physical sciences; theevidence of the reason upon the terrestrialplane, like that of our five senses, should

receive the imprimatur of the sixth andseventh senses of the divine ego, before afact can be accepted by the true occultist.

Official science hears what we sayandlaughs. We read its reports, webehold the apotheoses of its self-styled

progress, of its great discoveries,--morethan one of which, while enriching themore a small number of those alreadywealthy, have plunged millions of thepoor into still more terrible miseryandwe leave it to its own devices. But,finding that physical science has not madea step towards the knowledge of the realnature and constitution of matter since thedays of Anaximenes and the Ionianschool, we laugh in our turn.

In that direction, the best work hasbeen done and the most valuable scientificdiscoveries of this century have, withoutcontradiction, been made by the greatchemist Mr. William Crookes.12 In hisparticular case, a remarkable intuition ofoccult truth has been of more service tohim than all his great knowledge ofphysical science. It is certain that neitherscientific methods, nor official routine,have helped him much in his discovery ofradiant matter, or in his researches intoprotyle, or primordial matter.1

VIThat which the Theosophists who

hold to orthodox and official science tryto accomplish in their own domain, theOccultists or the Theosophists of theinner group study according to themethod of the esoteric school. If up to the

present this method has demonstrated itssuperiority only to its students, that is tosay, to those who have pledgedthemselves by oath not to reveal it, thatcircumstance proves nothing against it.Not only have the terms magic and

1 Member of the Executive Council of the LondonLodge of the Theosophical Society, and Presidentof the Chemical Society of Great Britain.
http://www.blavatsky.net/blavatsky/arts/LePhareDeLInconnu.htm#FNT12#FNT12http://www.blavatsky.net/blavatsky/arts/LePhareDeLInconnu.htm#FNT12#FNT12http://www.blavatsky.net/blavatsky/arts/LePhareDeLInconnu.htm#FNT12#FNT12

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theurgy been never even approximatelyunderstood, but even the name Theosophyhas been disfigured. The definitionsthereof which are given in dictionariesand encyclopedias are as absurd as theyare grotesque. Webster, for instance, inexplanation of the word Theosophy

assures his readers that it is a directconnection or communication with Godand superior spirits; and, further on, thatit is the attainment of superhuman andsupernatural knowledge and powers byphysical processes(!?) as by the theurgicoperations of some ancient Platonists, orby the chemical processes of the Germanfire philosophers. This is nonsensicalverbiage. It is precisely as if we were tosay that it is possible to transform a crazy

brain into one of the calibre of Newtons,and to develop in it a genius formathematics by riding five miles everyday upon a wooden horse.

Theosophy is synonymous withGnan-Vidya, and with the Brahm-Vidyaof the Hindus, and again with the Dzyanof the trans-Himalayan adepts, the scienceof the true Raj-Yogas, who are muchmore accessible than one thinks. This

science has many schools in the East. Butits offshoots are still more numerous, eachone having ended by separating itselffrom the parent stem,--the true ArchaicWisdom,--and varying in its form.

But, while these forms varied,departing further with each generationfrom the light of truth, the basis ofinitiatory truths remained always thesame. The symbols used to express thesame idea may differ, but in their hiddensense they always do express the sameidea. Ragon, the most erudite mason of allthe Widows sons, has said the same.There exists a sacerdotal language, themystery language, and unless oneknows it well, he cannot go far in theoccult sciences. According to Ragon tobuild or found a town meant the samething as to found a religion; therefore,that phrase when it occurs in Homer is

equivalent to the expression in theBrahmins, to distribute the Soma juice.It means, to found an esoteric school,not a religion as Ragon pretends. Washe mistaken? We do not think so. But asa Theosophist belonging to the esotericsection dare not tell to an ordinary

member of the Theosophical Society thethings about which he has promised tokeep silent, so Ragon found himselfobliged to divulge merely relative truthsto his pupils. Still, it is certain that he hadmade at least an elementary study of THEMYSTERY LANGUAGE.

How can one learn this language?we may be asked. We reply: study allreligions and compare them with one

another. To learn thoroughly requires ateacher, a guru; to succeed by oneselfneeds more than genius: it demandsinspiration like that of Ammonius Saccas.Encouraged in the Church by Clement ofAlexandria and by Athenagoras, protectedby the learned men of the synagogue andof the academy, and adored by theGentiles, he learned the language of themysteries by teaching the common originof all religions, and a common religion.

To do this, he had only to teach accordingto the ancient canons of Hermes whichPlato and Pythagoras had studied so well,and from which they drew their respectivephilosophies. Can we be surprised if,finding in the first verses of the gospelaccording to St. John the same doctrinesthat are contained in the three systems ofphilosophy above mentioned, heconcluded with every show of reason thatthe intention of the great Nazarene was to

restore the sublime science of ancientwisdom in all its primitive integrity? Wethink as did Ammonius. The biblicalnarrations and the histories of the godshave only two possible explanations:either they are great and profoundallegories, illustrating universal truths, orelse they are fables of no use but to putthe ignorant to sleep.

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Therefore the allegoriesJewish aswell as Pagan, contain all the truthsthat can only be understood by him whoknows the mystical language of antiquity.Let us see what is said on this subject byone of our most distinguishedTheosophists, a fervent Platonist and a

Hebraist, who knows his Greek and Latinlike his mother tongue, ProfessorAlexander Wilder,1of New York:

The root idea of the Neo-Platonistswas the existence of one only andsupreme Essence. This was the Diu, orLord of the Heavens of the Aryan

nations, identical with the (Iao) of theChaldeans and Hebrews, the Iabe of theSamaritans, the Tiu or Tuiseo of theNorwegians, theDuwof the ancient tribesof Britain, the Zeus of those of Thrace,and the Jupiter of the Romans. It was theBeing--(non-Being), the Facit, one andsupreme. It is from it that all other beingsproceeded by emanation. The modernshave, it seems, substituted for this theirtheory of evolution. Perchance some day awiser man than they will combine thesesystems in a single one. The names ofthese different divinities seem often tohave been invented with little or no regardto their etymological meaning, but chiefly

on account of some particular mysticalsignification attached to the numericalvalue of the letters employed in theirorthography.

This numerical signification is oneof the branches of the mystery language,or the ancient sacerdotal language. Thiswas taught in the Lesser Mysteries, butthe language itself was reserved for thehigh initiates alone. The candidate must

have come victorious out of the terribletrials of the Greater Mysteries beforereceiving instruction in it. That is whyAmmonius Saccas, like Pythagoras,obliged his disciples to take an oath neverto divulge the higher doctrines to any oneto whom the preliminary ones had not

1The first Vice-President of the Theosophical Societywhen it was founded.

already been imparted, and who,therefore, was not ready for initiation.Another sage, who preceded him by threecenturies, did the same by his disciples, insaying to them that he spoke in similes(or parables) because to you it is given toknow the mysteries of the kingdom of

Heaven, but to them it is not given . . .because in seeing they see not, and inhearing they hear not, neither do theyunderstand.

Therefore the similes employedby Jesus were part of the language of themysteries, the sacerdotal tongue of theinitiates. Rome has lost the key to it: byrejecting theosophy and pronouncing heranathema against the occult sciences,--she

loses it for ever.Love one another, said the great

Teacher to those who were st5udying themysteries of the kingdom of God.Preach altruism, keep unity, mutualunderstanding and harmony in yourgroups, all of you who place yourselvesamong the neophytes and the seekers afterthe ONE TRUTH,other Teachers tell us.Without unity, and intellectual as well aspsychic sympathy, you will arrive atnothing. He who sows discord, reaps thewhirlwind. . .2

Learned Cabalists, thoroughlyversed in the Zahra and its numerouscommentaries, are not lacking among ourmembers, in Europe and especially inAmerica. What has this led to, and whatgood have they done to this day for theSociety which they joined in order towork for it? Most of them, instead of

uniting and helping one another, lookaskance at each other, always ready tomake fun of each other and mutuallycriticize each other. Envy, jealousy and amost deplorably feeling of rivalry, reignsupreme in a society whose principalobject is brotherhood! See how these

2Siamese and Buddhist proverb.

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Christians love each other! said thepagans in the first centuries of the Fathersof the Church who demolished each otherin the name of the Master who hadbequeathed to them peace and love.Critics and the indifferent begin to say asmuch of the Theosophists, and they are

right. See what our Journals arebecoming all of them, with theexception of The Pathof New York; evenThe Theosophist, the oldest of ourmonthly publications, since the departurefor Japan five months ago of thePresident-Founder, snaps right and left atthe calves of its Theosophical colleaguesand collaborators. In What way are webetter than the Christians of the earlyCouncils?

In union is strength. This is oneof the causes of our weakness. We areadvised not to wash our dirty linen inpublic. On the contrary, it is better toconfess ones imperfections openly, inother words, to wash ones own dirtylinen, than to dirt5y the linen of ones

brothers in Theosophy, as some people

love to do. Let us peak in general terms,confess our errors, denounce anything that

is not Theosophical, but let personalitiesalone; the latter lies within the province ofeach individuals Karma, andTheosophical Journals are not concernedthere.

Those who desire to succeed inabstract or practical Theosophy, mustremember that disunity is the firstcondition of failure. Let a dozedetermined and unity Theosophists gettogether. Let them work together, eachone according to his taste, along this oranother line of universal science, if he soprefers, just as long as each is insympathy with his neighbor. This will bebeneficial even to ordinary members whodo not care for philosophical research. Ifsuch a group, selected on the basis ofesoteric rules, were formed amongmystics alone; if they pursued truth,helping each other with whatever light

they may have, we guarantee that eachmember of such a group would makemore progress in the sacred science in oneyear, than he would make in ten years onhis own. In Theosophy, what is requiredis emulation and not rivalry; otherwise, hewho boasts of being the first, will be the

last. In true Theosophy, it is the least whobecomes the greatest.

And yet, The Theosophical Societyhas more victorious disciples than isgenerally believed. But these keep tothemselves and work instead ofspeechifying. They are our most zealousand devoted Theosophists. Writingarticles, they forget their own names anduse pseudonyms. Some among them

know the mystery-language perfectly, andmany an ancient book or manuscript,undecipherable to our scholars, or whichappears to the latter as a mere collectionof falsehoods, as compared to modernscience, is an open book to them.

These few devoted men and womenare the pillars of our temple. They alone

foil the incessant work of ourTheosophical termites.

VII

We believe we have nowsufficiently refuted in these pages severalgrave errors concerning our doctrines andbeliefs; among them the one whichpersists in representing Theosophists atany rate those who founded the Societyas polytheists or atheists. We are neitherthe one nor the other; just as were certainGnostics who, while believing in the

existence of planetary, solar and lunargods, offered to them neither prayers noraltars. Since we do not believe in apersonal God, outside of man himself whois its temple as taught by St. Paul andother Initiates we believe in animpersonal and absolute PRINCIPLE,1 so

1 This belief concerns only those who share theopinion of the undersigned. Every Fellow has theright to believe in whatever he wishes, and in

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far beyond human conception that weconsider anyone a mere blasphemer and apresumptuous fool who attempts to definethis grand universal mystery. All that istaught us concerning this eternal andincomparable Principle, is that it is neitherspirit, nor matter, nor substance, nor

thought, but the container of all these, theabsolute container. It is in other wordsthe God-Nothing of Bailides, so littleunderstood even by the scholars and theable analysts of the Muse Guimet (tomeXIV), who define this term with ridicule,speaking of it as God-nothing who hasordained and foreseen all things, thoughhe had neither reason nor will.

Yes, certainly, and this God-

Nothing, being identical with theParabrahman of the Vedntins a mostphilosophical and grandiose concept isalso identical with the AIN-SOPH of theJewish Cabalists. The latter is also thegod who is not, Ain signifying non-being or the absolute, the nothing or

________ of Basilides, meaning thathuman intelligence, being limited on thismaterial plane, cannot conceive ofanything that is, but that does not exist

under any form. As the idea of a beingislimited to something that exists, either insubstance, actual or potential, or in thenature of things, or only in minds thatwhich cannot be perceived by our senses,or conceived by our intellect whichconditions all things, does not exist for us.

Where, then, do you locate theNirvana, oh great Arhat? asks a king of avenerable Buddhist ascetic, whom heinterrogates concerning the Good Law.Nowhere, oh great King! Is the answer.Nirvana therefore, does not exist?. . .Nirvana is, but does not exist.

The same is the case with the Godthat is not, a term which is merely anunsatisfactory literal translation, for

whatever way he wishes. Aas said elsewhere, TheTheosophical Society is a Republic of Conscience.

esoterically, one should say the god thatdoes not exist, but that is. The root of is - , meaning and not any-one, signifying that what is being spokenof is not a person or a thing, but thenegation of both (, the neuter form,is used as an adverb, in nothing). Thus

the to ouden en of Basilides is absolutelyidentical with the Enor the Ain-sophofthe Cabalists. In the religiousmetaphysics of the Hebrew, the Absoluteis an abstraction without form orexistence, without any similitude toanything else (Franck, La Kabbale,p.173). God, therefore, is NOTHING,without name and without qualities; it isfor this reason that it is called AIN-SOPH,for the wordAin means nothing.

It is not this immutable and absolutePrinciple, which is only the potentiality ofbeing, from which the gods, or activeprinciples of the manifested world,emanate. As the absolute has no relationto the conditioned and the limited, andcould not possibly have any, that fromwhich the emanations proceed is the Godthat speaks of Basilides, i.e., the logoswhich Philo calls the second God and

the Creator of forms. The second God isthe Wisdom of the ONE GOD(QUAESTIONet Solut., Book II, 62). But this logos, thisWisdom is an emanation nevertheless?will be the objection. And to makeanything emanate from NOTHING is anabsurdity! Not at all. First, thisnothing is so because it is the absolute,consequently the ALL. Then, this secondGod is no more an emanation than theshadow our body casts on a white wall is

an emanation of that body. In any case,the God is not the effect of a cause or of apremeditated act, of a deliberate andconscious will. It is merely the periodicaleffect1 of an immutable and eternal law,beyond time and space, of which the logos

1 At least for him who believes in an uninterruptedsuccession of creations, which we call the daysand nights of Brahm, or the manvantaras andthe pralayas(dissolutions).

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or the creative intelligence is the shadowor reflection.

But this is an absurd idea! we canhear those say who believe in ananthropomorphic and personal God. Ofthe two, the man and his shadow, it is the

latter that is a nothing,an optical illusion,and the man who casts it is theintelligence, however passive it may be inthis case!

Quite so, but it is so only on ourplane where everything is an illusion,where everything appears transposed,similar to the reflection in a mirror.Moreover, as the realm of the only real isdistorted by matter, the non-real, and as from the standpoint of absolute reality the universe with its conscious andintelligent beings is but a poorphantasmagoria, it follows that it is theshadow of the Real, on the plane of thelatter, that is endowed with intelligenceand attributes, while the absolute fromour viewpoint is deprived of allconditioned qualities by the very fact thatit Is absolute. It is not necessary to bewell-versed in Oriental metaphysics tounderstand this; and one is not required tobe a distinguished paleographer orpaleologist in order to see that the systemof Basilides is also the system of theVednta, however distorted and disfiguredit may have been by the author ofPhilosophumena. This is definitelyproved to us by means of the fragmentaryoutline of the Gnostic systems given inthat work. Only the esoteric doctrine canexplain what is incomprehensible andchaotic in the misunderstood system ofBasilides, as it has been transmitted to usby the Fathers of the Church thoseexecutioners of the Heresies. The Paterinnatus, or the non engendered God, theGreat Archon (), and the twoDemiurges, even the three hundred andsixty-five heavens the numbercontained in the name of Abraxas, theirgovernor all this was derived from theHindu systems. But all is denied in our

century of pessimism, where everythingmoves by steam, even life itself, wherethe abstract and nothing else is eternal interests no one but a few rareeccentrics, and where man dies withouthaving lived one instant face to face withhis soul, swept on, as it is, by the

whirlwind of terrestrial and selfish affairs.

Apart from metaphysics, however,everyone who enters The TheosophicalSociety can find therein a science and anoccupation according to his taste. Anastronomer could make more scientificdiscoveries in studying allegories andsymbols concerning every star,1 in theancient Sanskrit books, than he possiblycould with the help of the Academies

alone. An intuitive physician could learnmore in the works of Charaka,2 translatedinto Arabic in the VIIIth century, or in thedusty manuscripts of the Adyar Library,works misunderstood as all others, than inthe books on modern physiology.Theosophists with an inclination towardmedicine or the healing art could doworse than consult the legends ofAesculapius. For, like Hippocrates of old,consulting the votive stelae of the rotunda

of Epidaurus (surnamed Tholos) at Cos,

3

he could find therein recipes of remediesunknown to modern pharmacopoeia.4

1Everyone of the 333,000,000 gods and goddesseswhich make up the Hindu Pantheon is representedby a star. As the number of stars andconstellations known to astronomers does notreach this total, one might sustect that ancientHindus knew more stars than do the moderns. [by2006 the number of known stars had due toimproved technology grown to many times thefigure of 333,000,000.]

2 Charaka was a physician of the Vedic epoch. Alegend represents him as an incarnation of theSerpent Vishnu, under his name of Sesha, ruling inPtla (the nether regions).

3 Strabo, Geographica, XIV, ii, 19. See alsoPausanias, Periegesis(Itinerary), II, xxvii, 2-3.

4 It is known that all those who were healed in theAsklpieia left their ex-votos in the temple; andthat they engraved on the stelae the name of theirdiseases and the beneficent remedies. Of late, agreat number of these ex-votoswere excavated onthe Acropolis. See Paul Girard, LAsclepieiondAthenes, Paris, Thorin, 1882.

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Then, instead of killing, he might be ableto heal.

Let it be said for the3 hundredthtime: Truth is One! When it is presented,not in all its aspects, but according to thethousand and one opinions which its

devotees have about it, one ceased to havedivine TRUTH, but only a confused echoof human voices. Where can one look forit and find it approximately as an integralwhole? Is it with Christian Cabalists orthe modern European Occultists? Withthe Spiritists of today or the primitiveSpiritualists?

In France, a friend of ours oncetold us, so many Cabalists, so manysystems. With us, they all pretend to beChristians. There are some among themwho are for the Pope, so much so thatthey dream of a universal crown for him,the crown of a Pontiff-Caesar. Others areagainst Papacy, but for a Christ, not anhistorical one, but one created by theirown imaginations, an anti-CaesarianChrist, playing at politics, etc., etc. EachCabalist believes he has discovered the

lost Truth. It is his own science which is

the eternal Truth, and the science of

others, merely a mirage. . . And he isalways ready to defend and to uphold hisown by his pen. . .

But the Kabalist-Israelites, I askedhim, are they also for Christ?

Oh well, they are for their Messiah.Its just a matter of date!

True enough, in infinity there can beno anachronisms. However, as all thesevarious terms and systems, all thesecontradictory

True enough, in infinity there can beno anachronisms. However, as all thesevarious terms and systems, all thesecontradictory tenets could not all of themcontain actual Truth, I do not see how theGentlemen Cabalists of France can claimthe knowledge of Occult Sciences. They

have the Kabalah of Moses de Leon,1compiled by him in the XIIIth century;but his Zohar, as compared with theChaldea Book of Numbers, represents asmuch the work of Rabbi Shimon benYohai, as the Poimandrs of the GreekChristians represents the real book of the

Egyptian Thoth. The ease with which theKabalah of von Rosenroth and his Latinmanuscript-texts of the Middle Agesread according to the system of theNotaricon transform themselves intoChristian Trinitarian texts, is like a fairyscene. Between the Marquis de Mirvilleand his friend, the Chevalier Drach, aconverted Rabbi, the Good Kabalah hasbecome a catechism of the RomanChurch. Let the Gentlemen Cabalists be

satisfied with that; we prefer to keep tothe Chaldean Kabalah, the Book ofNumbers. One who is satisfied with thedead letter, parades in vain in the mantleof the Tannaim (the ancient initiates ofIsrael); in the eyes of the experiencedoccultists, he would be but a wolf dressedin grandmothers nightcap as in RedRidinghood. But the wolf is not going todevour the occultist, as it devoured RedRidinghood a symbol of the profane

athirst for mysticism, who falls victim toits teeth. It is rather the wolf that willperish, by falling into his own trap. . .

Like the Bible, Kabalistic workshave their dead letter, their exotericmeaning, and their true or esotericsignificance. The key to the truesymbolism is at the moment beyond thegigantic peaks of the Himlayas, even thekey to the Hindu systems. No other key

could open the sepulchers wherein havebeen buried for thousands of years all theintellectual treasures which were

1 It is he who compiled the Zohar of Shimon benYohai, the originals of the early centuries havingbeen lost; it would be wrong to accuse him ofhaving invented what he wrote. He made acollection of all he could find, but he supplied fromhis own knowledge the passages which weremissing, helped in this by Christian Gnostics ofChaldea and Syria

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deposited there by the original interpretersof divine Wisdom. But the great cycle,the first one within the Kali-yuga, is at anend; the day of resurrection for all that isdead may not be too far off. The greatSwedish Seer, Emanuel Swedenborg, said:Seek the lost word among the

hierophants, in great Tartaray and Tibet.

Whatever may be the seemingappearances against The TheosophicalSociety; whatever may be its unpopularityamong those who recoil in horror fromanything that appears to them to be aninnovation, one thing, however, is sure.What you, Gentlemen opponents, considerto be an invention of the XIXth century, isas old as the world. Our Society is the

tree of Brotherhood, grown from a kernelplanted in the earth by the angel ofCharity and Justice, the day the first Cainslew the first Abel. During long centuriesof the subjugation of women and of thesuffering of the poor, this kernel waswatered by the bitter tears shed by theweak and the oppressed. Blessed handstransplanted it from one corner of theearth to another, under different climesand at epochs distant from one another.

Do not do unto others what you wouldnot wish others to do unto you, saidConfucius to his disciples. Love oneanother, and love all living creatures,preached Gautama the Buddha to hisArhats. Love one another, was repeatedas a faithful echo in the streets ofJerusalem. It is to the Christian nationsthat belongs the honor of having obeyedthis supreme commandment of theirMaster in all it paradoxical force!

Caligula, the paganwished that humanityhad but one head, so that he might sever itwith one blow. Christian powers haveimproved upon this desire which hithertohad remained theoretical after seeking andfinally finding the means to put it intopractice. Let them therefore prepare tocut each others throats and let themexterminate more people in one day inwar than the Caesars killed in a wholeyear. Let them depopulate whole

countries and provinces in the name oftheir paradoxical religion, and let themperish by the sword, they who kill by thesword. What concern of ours is that?

Theosophists are powerless to stopthem. That is true. But it is in their

power to save as many survivors aspossible. Being a nucleus of a trueBrotherhood, it depends upon them tomake of their Society an ark destined, in afuture not too distant, to transport thehumanity of a new cycle beyond the vastmuddy waters of the deluge of hopelessmaterialism. This water are rising and atthe present moment flood all the civilizedcountries. Are we going to let the goodperish with the bad, afraid of the hue and

cry and the ridicule of the latter, eitheragainst The Theosophical Society orourselves? Are we going to see themperish one after the other, one fromfatigue, the other vainly seeking the ray ofsunlight which shines for all, withoutthrowing them a plank of salvation?Never!

It may be that the beautiful utopia,the philanthropic dream, that sees as if ina vision the triple wish of TheTheosophical Society come true, is stillfar off: entire and complete freedom ofhuman conscience granted to all,brotherhood established between the richand the poor, and equality between thearistocrat and the plebian recognized intheory as well as in practice these areso many castles in Spain, and for a goodreason. All this must take place naturallyand voluntarily, on both sides; however,the time has not yet come for the lion andthe lamb to lie down together. The greatreform must come about without socialupheaval, without spilling a drop ofblood; solely in the name of thataxiomatic truth of Oriental philosophywhich shows us that the great disparity offortunes, of social rank and intellect, isdue but to the effects of the personalKarma of every human being. We harvestbut what we have sown. If the physical

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personality of man differs from everyother man, the immaterial being in him orthe immortal individuality emanates fromthe same divine essence as that of hisneighbor. He who is thoroughlyimpressed by the philosophic truth thatevery Ego begins and ends by being the

indivisible ALL, cannot love his neighborless than himself. But, until the time thisbecomes a religious truth, no such reformcan possibly take place. The egotisticalsaying that charity begins at home, orthe other one which says each forhimself, and God for all, will alwaysmove the superior and Christian racesto oppose the practical introduction of thebeautiful pagan saying: Every pauper isa son of a rich man, and even more to the

one that says: Feed first the hungry, andthen eat what is left yourself.

But the time will come when thatbarbarous wisdom of the inferior raceswill be better appreciated. In themeantime what we should seek is to bringsome peace on earth to the hearts of thosewho suffer, by lifting for them corner ofthe veil which hides from them divinetruth. Let the strong point the way to the

weak and help them to climb the steepslope of existence. Let them turn theirgaze upon the Beacon-light which shinesupon the horizon, beyond the mysteriousand unchartered sea of Theosophicalsciences, like a new star of Bethlehem,and let the disinherited of life take hope

H.P.BLAVATSKY

The Global VilllageRobert Crosbie House

62 Queens GardensLondon W23AH, UK

Tel +(44) 20 7723 0688Fax +(44) 20 7262 8639

Contact us: [email protected]

MEETINGS ONSUNDAYS 7PMUnited Lodge of Theosophists62 Queens Gardens London W2 3AL

020 7723 0688 www.ultlon.freeserve.co.uk

Karma & Reincarnation

The twin doctrines of Theosophy, amode of living common to the greatsages, adepts and Masters who live bythe Great Ideal- to benefit humanity.

One humanity, one goal, one Truth

Universal Brotherhood means unity through diversityand mutual respect; its absence is the cause

of violence and suffering.Individuality and Interdependence

We should aim at creatingfreemen & women, freeintellectually, free morally, unprejudiced inall respects, and above all things, unselfish.

the rational explanation of thingsH.P.Blavatsky, a great Occultist of the modern age

All welcome to study Theosophy

Talks & meetings ~ discussions withquestions

Study Group Wednesdays 7pm fromOct 6th

Bhagavad Gita & Fundamental Theosophical studies

Correspondence Course by post oremail

contact ULT at [email protected]

APR MAY JUN 06 SUNDAYS7

815PM

APRIL

2 Karma The Ethical Law ofCausation

Karma is an unerring tendency in life to restore harmony

9 Intelligent Design Man, God or

Nature? (talk) 2000 year-old Buddhist ideas

are now being studied by science
mailto:[email protected]:[email protected]

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16 The Symbolic Christ

The symbol of the Cross was used in the rites ofinitiation

23 The Tree of Life (talk)

A symbol for the underlying unity, order and

intelligence of the universe

30Intelligence in Nature Thought inthe Amoeba

The Logos is a mirror of the Divine Mind, & theUniverse of the Logos

MAY

7 White Lotus day H.P.Blavatsky a True Benefactor

Commemorative meeting devoted to theLife & Workof H.P.Blavatsky

14 The Transmigration of Life Atoms

Are life atoms, life after life, drawn by karma tothe same individuals?

21

The Mysteries of Spiritual Beings(talk)

Adepts, Sages and Mahatmas feveredinventions or facts to theinitiated?

28 The Pantheists the source of Pantheism

The concept of a general Spirit-Soulpervading all Nature is one ofthe oldest

JUNE4

Is Utopia possible? (talk)

All conceptions of the perfect societyinvolve transforming man himself

11 Instinct, Intuition and Reason

Reason develops at the expense of instinct;intuition is the Sages guide

18 Giordano Bruno : Martyr Theosophist(talk)

Far ahead of his time, he spoke of an

infinity of worlds in infinite space

25 The ULT : Special CommemorativeMeeting

Its work for humanity in todaysworld

Meetings are free & open to all

ULT IS NEAR THE DEVONSHIRE TERRACE END OFQUEENS GARDENS

ULT IS NEAR THE DEVONSHIRE TERRACE END OFQUEENS GARDENS

Tube to Paddington or Lancaster Gate or Buses 7,15, 23, 27, 36 or 205United Lodge of Theosophists

62 Queens Gardens London W23AH

020 7723 0688 www.ultlon.freeserve.co.ukTHEOSOPHICALThe essence of the worlds ethics, gatheredfrom the teachings of all the world greatreformers Confucius, Zoroaster, Laotzeand the Bhagavad Gita, the precepts ofGautama Buddha, and Jesus of Nazarethas of Pythagoras.

Enquiries about theosophy are

invited

Regular meetings are open to the public

Talks and discussion on Sundays 7 815pm

Study group Wednesdays 7 815pm

Reference library at the Paddingtoncentre
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Free Correspondence Course by post oremail

email [email protected]

The ULT is an association of studentsstudying theosophy; it

has little formality & is not affiliated to anytheosophical body.

Our effort is to disseminate amongTheosophists the idea of

unity regardless of organization. thefounder of ULT

United Lodge of Theosophist3766 El Cajon BlvdSan Diego, Ca 92105

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