Signs of the Times in the “Society Times.”
In the journal of that name of November 23 we read the following:
Theosophical Notes
People who are fond of imagining for themselves great futures should read Mme. Blavatsky’s work “The Secret Doctrine.” Those of them with brains enough to follow it through will stagger somewhat at the immensity of progress there depicted for them. We are taken through cycle after cycle, round after round, and shown the new faculties and magnified old ones that will evolve in us, and the ranges of cosmic laws whose comprehension will demand their use. We are regarded each as issuing from the ultimate fountain of divinity as spiritual embryos, and in the course of ages as returning to conscious rest therein as transcendently perfect Gods. And for Gods no less than for men, the ultimate law is everlasting evolution. This should satisfy ordinary ambition.
Theosophists do not seem to regard with much hope any political nostrum for bettering the condition of our lower classes. Every man’s surroundings and physique are the natural outcome of his own tendencies, development and effort (or want of effort) in his own last lifetime; all efforts made now similarly affecting the next. Therefore their message is—do your duty fully in your present condition, since it is your own creation, and your self-appointed place in nature. This done, learn to evolve by care for the interest of others. The atmosphere will thus brighten, new faculties and modes of consciousness begin to evolve, and the Gods once more walk among and teach men. Their creed is certainly worth attention.
It is the fashion to refer to Theosophy as a new fad, a new creed, and so on. But it seems to be really none of these. The name was assumed by a mystic sect who, two or three centuries after Christ, followed the teachings of Ammonius Saccas. This man taught, as do the Theosophists, that under all religions and creeds is the same basis of truth under various aspects and variously corrupted. The truth is the deliverance of men’s deepest consciousness, but is nevertheless inaudible till the bowlings of the lower nature for undue satisfaction of its desires are subdued and disregarded. So alike speak the ancient and the modern Theosophists, and their other resemblances are not less striking.
In the September number of Lucifer, the organ of the English Theosophists, is an exultant article pointing out that there are now in India no less than 144 branches of the Theosophical Society, comprising many thousand “Fellows.” It is in reply to a statement of the Methodist Times, that the number of persons willing to own to their fellowship might be counted on the fingers of one hand. Since new branches in that country are frequently started, it would seem that Theosophy offers to the Buddhist a diet that agrees with him. Theosophists, in fact, claim that all real religions and philosophies consist of Theosophy in different suit of clothes, diaphanous or opaque, well- or ill-fitting, and one of the professed objects of their Society is the making of such rents in these as to enable them to see truth naked. Like the Buddhists they mostly hold strongly to the idea of the thread of individuality in each man reincarnating in a succession of personalities, in each of which it acquires more essentially unforgotten knowledge.
Yes; Branches in India are many, and Members, many. Verily “Many are the called;” but how many chosen?
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Demonism in Ceylon.
Under this charitable Christian title, we find a “Village Missionary” ventilating his theological cobwebs in The Ceylon Friend, the organ of the Methodists, in that island. The Buddhist of Colombo makes copious extracts from it; and we can do no better than let our contemporary speak. It begins by quoting the precious bit of Wesleyan information that—
“. . . Every one of the demons has as real an existence as that of any member of his own family. He will tell you of terrible noises that he has heard produced by no human voice or act of any kind, of terrible calamities which can be ascribed to no other agency, of epidemics of cholera and small-pox which he never thinks of tracing to the execrable sanitation of the village, of how great stones have been thrown on houses and men out of ‘the invisible’.”
Belief in demons may be regarded as a superstition in a Buddhist, but it is an article of faith for every Christian, on the authority of St. Paul and the Churches. In this case, however, our brother, the editor of the Buddhist, disposes of the “Village Missionary” in one mouthful. He says:
“The pharisaical scribbler of this article is evidently ignorant of the commonest phenomena of spiritualism. Although his life may have been spent here, books and papers are cheap; if his reading had been such as should be pursued by every teacher and instructor of others, he would know that what is so distressing to him is now an acknowledged scientific fact, and that the laws governing these manifestations are now considered proper and legitimate objects of study. Has he ever read the life of Wesley, the founder of his own sect? If not, let him do so, and he will learn that just such mysterious noises and occurrences were known to that gentleman. Perhaps, however, in this particular case they were angels and not ‘Sinhalese demons.’
“If the ‘Village Missionary’ wrote from any but a narrow and strictly partisan standpoint, he would admit that the Christian system has its angels and archangels, its cherubim and seraphim, its thrones, principalities and powers—that these are legion. He would also know, although we could hardly expect him to admit it, that of these some were originally the very demons he so deprecates. It is fitting, moreover, that those who have elevated an unnatural, fire-snorting, revengeful devil into a God, should take a train of demons along with him to form a hierarchy of angels. It is a mere change of names. Is not the Christian devil—created by this demon-god for the sole purpose of tempting man to disobey him and be thereby damned eternally—constantly employed in this delectable business; or are the “Village Missionary” and his brothers preaching lies?”
Now that several Europeans and Americans of culture, far better educated and able than is the “Village Missionary,” have become Buddhists by conviction, and have the columns of the Buddhist at their disposal, we fear hard times are in store for the traditional enemy of the mild Hindu and philosophical Buddhist. Dr. E. J. Eitel, Ph. Doc., Tubingen, is quoted from his recent work on Buddhism:
“‘Another spark of divine light which the Buddhists possessed is discernible in their recognizing and constantly teaching the most intimate connection between the visible and invisible worlds. They knew that things seen are not the only realities. They looked upon the planets as inhabited by multitudes, all eagerly listening to Buddha’s preaching. They peopled the air with spirits, the firmament with legions of human beings, superior to ourselves in purity and happiness, but constantly communicating with us pigmies. They saw heaven open to each aspiring soul and mansions visible and invisible prepared for those of a pure and tranquil heart. They understood that an immense crowd of spectators is watching us unseen with intense interest, a crowd of devils grinning with delight at the progress of evil, and hosts of angelic beings rejoicing over the spread of truth on earth.’
“The only thing to which we take exception in the above extract is the Christian phraseology; we repudiate that and refuse to have it saddled upon Buddhism. We do not believe in souls and heavens and the other materialistic paraphernalia of the Christian system, as it is taught and accepted by them. The attention of the ‘Village Missionary’ is called most earnestly to the fact that this Christian writer, who fears Buddhism, although much in it extorts his unwilling admiration, calls this belief ‘another spark of divine truth’; which is most certainly an admission that that noble and glorious philosophy has other sparks of the same nature. Let these gentlemen fight it out between them.
“Yes, the Buddhist knows that evil influences are constantly around him, trying to tempt to evil, and when possible to harm him through purely malicious motives. He does not worship them in the Christian sense of that word; with the system he pursues to placate them we can have no sympathy, nor indeed has any educated Buddhist. We know that the best shield, the strongest talisman, is to follow faithfully the precepts of our Blessed Lord, and then these influences will be powerless for harm.
. . .
“Our ‘Village Missionary’ tells us that the only way to expel this terrible system is to bestow on all a Christian education. In all humility and earnestness we suggest, that a nation that has murdered thousands of inoffensive people to force them to take a hated drug which was dragging its victims down to ruin—a nation that encourages drunkenness in order to increase its revenues—is not fit to be entrusted with the education of any youth—not even its own. If this is the result of Christian education in a Christian country by a Christian Government then by all means give us Heathenism and Demonism!”
(From The Buddhist of the 3rd Ava Wap, 2433, or the 1st October, 1889).
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The Cane as a Proselytizing Agent.
The same journal inserts a letter from our Brother, Mr. Powell, the American gentleman appointed pro tem. by the President to supervise the Ceylon Section of the Theosophical Society. We insert its last paragraph, showing that in despair, the meek, God-fearing and Christ-following Methodists have resorted to the cane as the best means to convert the “heathen Buddhist.”
“A letter from Trincomalee informs me that the missionary in charge of the Wesleyan school at the place has been caning Hindu boys for refusing to learn the Christian Catechism. Most of the parents of pupils attending this school have taken their children away. Quite right, let all do so at once, so that this school shall lose its grant. I here beg of the Tamil community to express their disapprobation of this brutal act by laying the matter before the Director of Public Instruction and by helping their brothers in Trincomalee to get a good teacher and establish a school of their own. To the Trincomalee people I would say let each one give a handful of rice daily for this cause and they will succeed in having a school of their own. To the Buddhists of that place I say, help our brothers to withstand the common enemy.”
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The “Faith-Workers” of Shenandoah
But there is an abasement of Ideal far more pitiful than that caused by the cane or the animalism of the dissolute. It is that springing from ignorant and prosy emotionalism. We see it in past epochs, we see it now.
The vulgar boasting of the “Village Missionary” and the paradoxical fanfaronade of Salvation Army devotional methods, attended though they be with sincere zeal, are surpassed by the extravagancies of the American Faithists and “Fire-Brand” workers of the Free Methodist Church. The Fire-Brand, whose copies are constantly inflicted upon us, is the organ, apparently, of a handful—an army perchance, for all I know—of “Faith-workers” so called. Curiously enough the editor of the said organ declares that he is “publishing this paper for the Lord;” that it has no fixed price as “God will provide means to place it . . . in the hands of all whom He is desirous to have it;” and that finally, the editor “shall seek divine guidance in its distribution.” But it is not for printing materials and printers’ devils’ alone that the “Faith-workers” seem to depend upon God, but also for their daily food. What more repulsive degradation could there be of the ideal of the Divine Essence than the following acknowledgments which we copy from the last issue of the “Fire-Brand” column headed “Life of Trust . . . The Master provides all that we need.”
Fri. Sept. 27.—Our confidence and love increases day by day. “Thanks be to God who always causeth us to triumph in Christ.”
Two quarts of nice rich milk, a cup of meat fryings and twenty-five cents are supplies from Father to-day.
Sat. Sept. 28.—A dear young sister in the Lord brought in two under garments for the band workers, ready made; also, gave fifty cents to one of them. A pail each of grapes and sweet potatoes, and a good big chicken were also brought in by different members of the King’s family. Bless His name!
A nice lot of tracts was given us to-day for distribution, also, a half bushel of tomatoes and a sack each of sage and popcorn. Bless the Lord!
Wed. Oct. 2.—This has been a day of real rejoicing in our soul. A gallon of vinegar, pint of milk, apples, potatoes, cabbage, sweet potatoes, squash and a pail of sweet corn dried, were all provisions sent from Father to-day. Praise God! Glory be to God.
A basket of potatoes and twenty-five cents, were acceptable gifts today.
Tue. Oct. 8.—We are waiting on God, and seeking only His will in all we do. Satan is on our track as never before, but we have the victory over the world, the flesh, and the devil. Praise the Lord! We have put on the whole armor of God, and with the shield of “faith,” we are able to quench all the fiery darts of the evil one. Hallelujah! One dollar was handed us to-day at a much-needed time, and we could not but recognize Father’s hand, also a quart of rich milk and a large squash, were acceptable gifts from our loving Father.
Would it be regarded as too disrespectful were one to suggest to the “King” and “Father” that a little brains along with the “squash,” and “rich milk” in that quarter might be more useful perhaps, even if less acceptable?
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The Catechism of Science
Going to and fro in the earth, the adversary came across a relic of Paul Bert, the late vivisector. He was a practical man it seems; who having succeeded in his praiseworthy efforts to “exile the god” of theology from the schools, tribunals, burial grounds and hospitals of France, proceeded to replace the old by new primers; hence his “Civil Catechisms,” for the use of the future citizens of the great Republic. He wrote himself a Manual of Civic Ethics, and invited others to do the same. His appeal resulted in the creation of a model library of Primers full of civic morality and scientific revelations. We choose a fragment out of the Catechisme Laique (of 1883), as a sample in them of the great truths (revealed to, and by, Science).
Question. What is God?—Answer. “I do not know.”
Q. Who created the Universe?—A. “I do not know.”
Q. Whence mankind? Whither does it tend?—A. “I do not know.”
Q. What have we to expect after death?—A. “I do not know.”
Q. When and how has man appeared on earth?—A. “I do not know.”
Q. Do not you feel ashamed of your ignorance?—A. “No shame to be ignorant of that which no one ever knew.”
Q. If you deny all the truths of alleged religion, what are the truths that you do accept?—A. “I believe in the emancipation of mankind through natural science; I believe in the harmony created by the enactment of all our duties; I believe in the regeneration of my country with the help of democracy; I believe in the conquering genius of our nation which ever was and will be the bearer and promoter of light and freedom.”
This is followed by the teaching of other truths of the natural religion according to the last word of natural science. Zoological evolution is explained. The descent of the bird from the lizard is taught as follows:—The lizard, we are told, was consumed with gigantic ambition; it wanted to become a bird, and fly sunwards; this was its idea fixa. The dreams and aspirations of that flat-headed quadruped reptile were so decided and intense, its will so strong, that obedient nature had to submit and act accordingly, (sic).
Q. Obedient to whom, or what? What is it nature had to submit to?—A. “To the eternal right, the law of evolutionary life, diffused throughout the universe in such quantity that it overflows every spot of it, ever absorbed and ever renewed.”
Q. Go on!—A. “I say, that once that the taste for evolution had been developed in the lizard nature had to undertake the duty of transforming it into a bird. The lizard felt one day the appearance of feathers on its scaly back, and standing on its hind legs, proceeded to move rhythmically its four paws, which it did until these gradually changed into wings.”
It is interesting to note that the mere uninterrupted action of intense will power and desire, is regarded by Science as a magic agent calculated to perform that which the occultists call phenomena through Kriyasakti (“creative will”) which transforms one object into another, and even created men out of materia on hand, in days of the pre-Adamic mankind. Thus one point is gained. But had these Catechismes Laiques prevailed and become popular, what kind of a race would Frenchmen have become, brought up in the sole faith in the “principles of lizard evolution” bereft of even an inkling of metaphysics?
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A very curious study is that of Chiromancy, and one that may well be looked into by the biologist. It is known that at Paris the most infallible way of registering criminals has been by taking the impress of the finger-tips. People can change their faces, but their hands never. The shape of the hand, as a whole, undoubtedly shows character and training. To be sure of this, it suffices to set side by side the hand of the artist, the man of administrative ability, and the navvy. Contrast the finger-tips of the weaver, the watchmaker, the collier. The relative lengths of palm and fingers are also said to show character, the passional and physical nature showing itself in the undivided part of the hand, the intellectual and psychical in the fingers. The thumb, again, is significant, showing in shape and length the balance of the character—“a capable thumb,” as a novelist said, describing a clever woman. And then the lines! fewer and simpler in the more direct and simple characters, numerous and complex in the more many-sided and sensitive natures. If any of our readers care to look into this queer byway of speculation, they will find Mrs. Louise Cotton, 43, Abingdon Villas, Kensington, W., a very intelligent expounder of the subject.
Adversary.