Modern Saints and Seers Part 16

Amid the dirt and chaos of our modern world this Grecian city seems to have sprung up as by a miracle, fully reconst.i.tuted not only in its outer appearance but also in its inner life of harmony and peace.

Theosophists of every degree, who in other lands seem so often to lose themselves in a mist of vague dreams and metaphysical speculations, have here succeeded in expressing their ideals in concrete form.

Why postpone the paradise promised by Karma, the fundamental law of life? Why not seek to enjoy it now, without delay? So a number of the scattered disciples of Madame Blavatsky, following their new guide, Catherine Tingley, set to work to construct their holy city in California, on the sh.o.r.es of the Pacific, like the Jews who followed Moses to the Promised Land.

These teachings, handed down through untold ages, rejoice to-day in a setting that would surely have astonished their Hindu or Egyptian progenitors; and the revelations which came to Madame Blavatsky after her discovery of the forgotten truths of a dim and distant past bid fair to revivify our time-worn planet. Since the war there has been a tremendous revival of theosophical propaganda in allied and neutral countries, in the Old World and in the New, and without doubt Theosophy, together with Christian Science--to which it is in many ways opposed--is destined to undergo striking developments.

The new theory of metempsychosis saw the light about fifty years ago.

It was brought to the United States by Helena Petrovna Blavatsky, a Russian lady of n.o.ble birth and high educational attainments, whose thought had been influenced partly by the esoteric wisdom of the past and partly by the religious unrest of her native land.

The doctrine of reincarnation has been accepted in India and Egypt for at least three thousand years. It was taught secretly in the Eleusinian mysteries. The philosophy of Pythagoras and of Plato is deeply impregnated with it. The Early Christian Church, as well as the Gnostics, admitted it tacitly, but in the fourth century it was condemned by the Fathers of the Church and banished from orthodox Christianity. Nevertheless it has always had an irresistible attraction for thoughtful minds, and many of the greatest thinkers, artists and poets of all ages have been firmly convinced of its truth.

Once installed in New York the Russian prophetess sowed far and wide the seeds of her new faith, whose consolatory doctrine attracted many who were saddened by the phenomenon of death, while at the same time it brought her many enemies.

After a time she departed for India, where her teachings became considerably enriched and widened by local and historical influences.

She died in London in 1891.

We will pa.s.s in silence over the calumnious and dishonourable accusations which poisoned her years of triumph, and with which it has been sought to tarnish her memory. In these days we slander our prophets instead of killing them--a procedure which may cause them greater suffering, but has no effect upon the spread of their doctrines.

Madame Blavatsky's philosophy is set forth in a series of elaborate works of which the chief are _The Secret Doctrine_, the _Key to Theosophy_, and _Isis Unveiled_, const.i.tuting, according to the author, a key to the mysteries of ancient and modern science and theology. To this medley of thoughts and facts drawn from the mystical wisdom of all countries and all ages, the magic of the writer's style gives a peculiar force and flavour, and though she may not always convince, she certainly offers food for thought and speculation--which is, perhaps, even more essential.

Her frequent lack of precision and clearness seems only to enhance the effect of her affirmations and revelations. A prophet who could easily be understood by intelligences of all grades would soon come to grief, for religious teachers, like philosophers and metaphysicians, seem to be esteemed and admired largely in proportion to the vagueness of their doctrines. The works of Madame Blavatsky are worthy of being cla.s.sed among the most obscure, and for that very reason have every chance of endurance.

In spite of the differences that arose among the princ.i.p.al Theosophists (who included Colonel Olcott, William Q. Judge, and Annie Besant) after their leader's death, Catherine Tingley succeeded in rallying large numbers of the American believers to her banner, and founded a colony at Point Loma, California, under the name of "the universal and theosophical brotherhood," which was approved by the Theosophical conferences held in New York and Chicago in 1898.

Theosophy is in fact a philosophy of altruism, whose main tenets are brotherly love and justice. By following truth the soul becomes purified, and after a life consecrated to others and guided by the laws of justice, the individual may hope to reincarnate in some higher form.

As the poet of Sakuntala has said--"In other existences we all have loved and wept"--but the divine Kalidasa teaches that past lives should not be spoken of, "for the mystery of rebirth is sacred."

The duality of our being is shown, on the one hand, in our earthly sins and failures, and on the other in the spiritual aspirations which ever urge us on to greater heights. The law of Karma affirms the relationship between cause and effect, and teaches that "as a man sows, so shall he also reap"--and consequently, the better our thoughts and actions now, the greater our advancement in the next life.

It is in the teachings of the divine Krishna that we find the original source of the greater part of modern Theosophy. His precepts are full of consolation for restless minds, and have the power to reconcile us not only to death, but to life.

In the vast store-house of the world's legends there is none more beautiful than that of the immaculate maiden Devaki, who in a divine ecstasy, amid strains of celestial music, brought forth the child of Mahadeva, Sun of Suns, in perfect serenity and bliss; while the story of Krishna's life, his dangers and temptations, his virtues and his beauty, his wisdom and his final supreme initiation, has provided the Hindu world with conceptions of a grandeur, originality and depth rarely met with elsewhere. To this well of wisdom came Plato and Pythagoras, and drew from it the chief ingredients of their philosophies; and here, too, we receive from the lips of Krishna, thirty centuries before the birth of Christ, the first faint intimations of the immortality of the soul.

He taught his disciples that man, living upon earth, is triple in essence, possessing spirit, mind and body. When he succeeds in harmonising the two first, he attains the state of _Sattva_, and rejoices in wisdom and peace. When he succeeds in harmonising mind and body only, he is in the state of _Raja_, which is unstable and dangerous. When the body preponderates, he is in the state of _Tamas_, "that bindeth by heedlessness, indolence and sloth." Man's lot depends therefore on the correlation of these three states. When he dies in the state of _Sattva_, his soul rises to regions of the utmost purity and bliss, and comprehends all mysteries, in close communion with the Most High. This is true immortality. But those who have not escaped from _Raja_ and _Tamas_ must return to earth and reincarnate in mortal bodies.

In later years Hermes Trismegistus, the Thrice-Greatest One, further developed these principles, adding to them the mystical treasures of Egyptian wisdom. It has been said by Lactance that "Hermes, one knows not how, succeeded in discovering nearly all the truth." During the first few centuries of the Christian era his works enjoyed a considerable vogue, and he also had a very great influence on the Renaissance period. The Hermetic books, with all their mysteries, have become part of the theosophical gospel, as well as the doctrines of Plato and of the Neo-Platonists, Plutarch's treatises on Isis and Osiris, the philosophies of Plotinus and Iamblichus, the teachings of Philo and of the Gnostics, and the works of innumerable others, who in seeking to throw light on the super-physical realms seem often only to have succeeded in plunging them into greater darkness. Augmented by all these obscure products of philosophy and metaphysics, the new Theosophy gives the impression of a gigantic and impenetrable maze, but it must be admitted that its followers have drawn from it maxims whose justice and high morality are beyond question.

The general trend of its teachings is indicated by the following sublime pa.s.sages from the Bhagavad Gita, or Lord's Song:--

"He attaineth Peace, into whom all desires flow as rivers flow into the ocean, which is filled with water, but remaineth unmoved--not he who desireth desires. Whoso forsaketh all desires and goeth onwards free from yearnings, selfless and without egoism--he goeth to Peace. . . .

Freed from pa.s.sion, fear and anger, filled with Me, taking refuge in Me, purified in the fire of wisdom, many have entered into My Being.

However men approach Me, even so do I welcome them, for the path men take from every side is Mine, O Partha."

But the many imitations and variations of this wonderful Song have despoiled it of some of its freshness and beauty, so that in these days it is rather like the airs played on barrel-organs whose original tunefulness is forgotten through wearisome repet.i.tion.

Theosophists are also concerned, with studying the sevenfold nature of man and of the universe, with the existence of invisible worlds, the graduated stages of death and rebirth, and the attainment of divine wisdom through perfect purity of life and thought. They are opposed to racial prejudices, social cla.s.sifications, and all distinctions that separate and divide mankind, and they inculcate the greatest possible respect for, the widest possible tolerance between, the world's different religions. Like Christian Scientists they do not believe in the practice of hypnotic suggestion, but they disagree with the materialism of the Scientists, holding that, in the search for truth, purity of life is the one essential, and worldly prosperity of small importance.

In 1912 and 1913 Mrs. Tingley visited Europe and made numerous converts in England, Italy, France, Germany and the Scandinavian countries, while the Theosophical Conference held at Point Loma in 1915, in the interests of peace and universal brotherhood, was an immense success.

The Theosophists have always been ardent workers in the cause of international peace, and while awaiting the dawn of a New Age when war shall be unknown, they strive to forestall its advent in their Californian paradise.

Dramatic and musical performances are given in theatres built in the Greek style; there is a college of Raja-Yoga, where thousands of pupils of all races are initiated into the mysteries of Karma and Reincarnation; a School of Antiquity, "temple of the living light,"

where the secret of living in harmony with nature is taught; frequent lectures, conferences, sports and games; while animated conversations concerning memories of past lives have an undying fascination for the adherents of this doctrine which sends so many missionaries out into the world every year.

Unlike other sects, the Theosophists do not seem anxious to publish their numbers abroad--whether because they make too many converts, or too few, it is impossible to say!--but there must certainly be hundreds of thousands scattered throughout the United States, India, and the Anglo-Saxon countries.

TRANSLATOR'S NOTE

The foregoing chapter scarcely seems complete without some reference to the other two centres where an attempt has been made to express the ideals of Theosophy in concrete form--one in the East, at Adyar, Madras, the other in the West, at Krotona, near Los Angeles, California. The former came into being in 1882 under Madame Blavatsky's own leadership, and has grown from a small property of only 27 acres to one of 263 acres. With its many fine buildings it has a river-frontage (on the Adyar river) of one mile, and a sea-frontage of two-fifths of a mile. Here Mrs. Besant--World-President of the Theosophical Society, apart from Mrs. Tingley's followers--makes her home, leaving it only for periodical lecturing tours throughout India, or for visits to London and other European centres. Her lectures at Queen's Hall, London, in the years immediately preceding the war, and again in 1919, were remarkable for the crowds who flocked to listen to one who, whether her views find agreement or not, is universally admitted to be in the front rank of living orators. Adyar possesses an excellent library, with many valuable books and ma.n.u.scripts relating to the ancient religions of India; a publishing house, the Vasanta Press, whence are issued yearly numerous theosophical books, pamphlets and magazines, for purposes of study and propaganda; a lecture hall which seats 1500 people, but into which as many as 2300 have found admittance on special occasions; a Masonic temple; an extensive building for the housing of resident students; and very beautiful grounds with a palm-grove and an ancient banyan tree, in whose shade many of the most important theosophical lectures and conferences are held, and around which more than 3000 people of all nationalities have often been gathered to hear the discourses of the President and her colleagues. A striking feature of the grounds is the ma.s.sive sculptured trilithons, about 2000 years old, brought from a ruined temple in southern India, and erected here in picturesque surroundings.

The colony at Krotona is of more recent origin, and its environment is similar in some respects to that of Point Loma. Founded in 1912 by A.

P. Warrington, the head of the American section of the Theosophical Society under Mrs. Besant's leadership, it stands on high ground on the outskirts of Hollywood, a suburb of Los Angeles, with magnificent views of the Santa Monica Mountains and of the valley leading to the sea twelve miles away. This "Inst.i.tute of Theosophy" takes its name from the School of Science, Art and Philosophy founded by the great Pythagoras, and aspires to be to-day what his Krotona was in the past--a centre of spiritual enlightenment. It is run on co-operative lines, and on a non-profit basis. There are no "servants" in the community, and the means of support is from a ground-rent or tax charged to each house-builder, from the renting of rooms, and from voluntary donations. The buildings are in picturesque Moorish or Spanish style, their white walls gleaming amid the brilliant flowers and luxuriant greenery of this favoured climate. They include a fine Lending Library and Reference Room, a scientific research laboratory, a publishing house, an administration building, and many pretty villas and cottages. There is also a temple, in whose auditorium religious ceremonies, meetings, lectures and concerts take place, and an open-air stadium where each year a miracle play is to be produced, the one first chosen being a dramatisation of Sir Edwin Arnold's "Light of Asia,"

which ran for three weeks in the summer of 1918.

The English Headquarters of the Society are now at 23 Bedford Square, London.

CONCLUSION

"Tell us then, Mary, what hast thou seen upon thy way?"

"I have seen the shroud and the vestments and the angelic witnesses, and I have seen the glory of the Resurrected."

Saints and prophets of all lands and all ages bear an unconscious resemblance one to another. The craving for truth, the unquenchable desire to escape from reality, leads them into realms of mystery and dream, where simple peasants and labourers, religious men and agnostics, philosophers and mystics, all meet together. Their unsuspicious minds are easily dazzled by the least ray of light, and deceived by the most unlikely promises, and it is not surprising that they are often imposed upon and led to accept false ways of salvation.

Many of the mystics show a desire to revert to the Esoteric Christianity dear to Saint John, the disciple whom Jesus loved; or to that of Mani, whose doctrine--unjustly distorted by his detractors--was concerned with direct initiation and final mergence in the Divinity.

But it is not easy to progress against the stream of the centuries, and with the Catharists of Hungary, the Albigenses of Provence, and the Templars ma.s.sacred in the name of St. Augustine--that ancient Manichean who became the worst enemy of his fellow-believers--Esoteric Christianity seemed to have died out. Nevertheless the desire for it has never been destroyed, and continues to inspire the teachings of all those who revolt against dogmas that tend to restrict the soul's activities instead of widening them.

Logically, all viable religious evolution is a departure from the Christianity which has moulded our present-day thought and morality and is the centre of all our hopes. But every new revival has to reckon with it. Madame Blavatsky, for instance, made Gautama Buddha--the king's son who became a beggar by reason of his immense compa.s.sion for mankind--the central pivot of her esotericism, which was Buddhist rather than Christian in essence; but Annie Besant, the spiritual leader of modern Theosophy, has returned to Christianity and acknowledges the divinity of the Son of Man. This symbolic example should rea.s.sure Christian believers, showing how even those who depart from Christianity contribute, in spite of themselves, to its continuous growth.

Crowds of new phenomena are now demanding entry into the divine city of religion. There is, first of all, science, undertaking to present us with a morality conforming to the Gospel teachings, which it claims have become a dead letter. But if twenty centuries of Christianity have not transformed human nature, neither has science. Materialism and commercialism have failed just as the Church, with her spirit of exclusion and domination, has failed. The fact that all these have worked separately and in hostility to one another is perhaps the reason, for mutual understanding and respect, once established between them, might well result in a new revelation worthy of the new humanity which shall emerge from this tragic age. A superior idealism, at once religious, social and scientific, must sooner or later bring new light and warmth to the world, for a world-crisis which has shaken the very foundations of our existence cannot leave intact its logical corollary, faith, in whose vicinity threatening clouds have long been visible. As at the dawn of Christianity, the whole world has seemed to be rent by torturing doubts and by the menace of an approaching end. After having been preserved from destruction by Christ for two thousand years, it suddenly found itself in the throes of the most appalling upheaval yet experienced, with the majority of its inhabitants engaged in a murderous war. The dream of human brotherhood, glimpsed throughout the centuries, seemed to be irretrievably threatened, and once more arose the age-old question as to how the Reign of Love was to be introduced upon earth.

The present era shows other striking a.n.a.logies to the early days of Christianity, as, for instance, in the democratic movement tending to establish the sovereignity of the people. But it is no longer exceptional men, like prophets, who proclaim the dawn of the age of equality, but the ma.s.ses themselves, under the guidance of their chosen leaders. In the book of Enoch the Son of Man tears kings from their thrones and casts them into h.e.l.l; but this was only an isolated seer daring to predict misfortune for those who built their palaces "with the sweat of others." The old-time prophets desired to reduce the rich to the level of the poor, and a man denuded of all worldly goods was held up as an ideal to be followed. This naturally necessitated mendicity, and it was not till some centuries had pa.s.sed that the Church herself became reconciled to the possession of riches. Our own age, however, desires to uplift the poor to the level of the rich, and a more generous spirit is manifested, in accordance with the progress made by the science of social reform. Still it is, at bottom, the same spirit of brotherhood, enlarged and deepened, which now seeks to level from below upwards instead of from above downwards. Distrust and suspicion are directed chiefly towards the "New Rich," products of the war, who have built up their fortunes on the ruin and misery of others, and to these might be addressed the words of Jesus to the wealthy of His time--"Be ye faithful stewards"--that is to say, "Make good investments for the Kingdom of G.o.d in the interests of your fellow-men."

We are witnessing a revival of the "good tidings for the poor," in whom may be included the whole human community. For the revolution of to-day differs from that of the simple Galileans, and is of grave and universal portent, proceeding, as it does, from men who have thought and suffered, and profited by the disorder and misery of thousands of years.

The Gospel is in process of being renovated. All these new churches and beliefs can only serve to strengthen the great work in which the "Word" is incarnated. Whether produced by deliberate thought or by unconscious cerebration, whether professed by "saints" or practised by "initiates," they hold up a mirror to the soul of contemporary humanity with all its miseries and doubts; and for this reason, whatever their nature or origin, they are deserving of sympathetic study.