The problem of the origin of evil can be philosophically
approached only if the archaic Indian formula is taken as the
basis of the argument. Ancient wisdom alone solves the presence
of the universal fiend in a satisfactory way. It attributes the
birth of Kosmos and the evolution of life to the breaking asunder
of primordial, manifested UNITY, into plurality,
or the great illusion of form. HOMOGENEITY
having transformed itself into Heterogeneity, contrasts have naturally
been created; hence sprang what we call EVIL,
which thenceforward reigned supreme in this "Vale of Tears."
Materialistic Western philosophy (so misnamed) has not failed
to profit by this grand metaphysical tenet. Even physical Science,
with Chemistry at its head, has turned its attention of late to
the first proposition, and directs its efforts toward proving
on irrefutable data the homogeneity of primordial matter. But
now steps in materialistic Pessimism, a teaching which is neither
philosophy nor science, but only a deluge of meaningless words.
Pessimism, in its latest development, having ceased to be pantheistic,
having wedded itself to materialism, prepares to make capital
out of the old Indian formula. But the atheistic pessimist soars
no higher than the terrestrial homogeneous plasm of the Darwinists.
For him the ultima thule is earth and matter, and he sees,
beyond the prima materia, only an ugly void, an empty nothingness.
Some of the pessimists attempt to poetize their idea after the
manner of the whitened sepulchres, or the Mexican corpses, whose
ghastly cheeks and lips are thickly covered with rouge. The decay
of matter pierces through the mask of seeming life, all efforts
to the contrary notwithstanding.
Materialism patronizes Indian metaphors and imagery now. In a
new work upon the subject by Dr. Mainlander, "Pessimism and
Progress," one learns that Indian Pantheism and German Pessimism
are identical; and that it is the breaking up of homogeneous
matter into heterogeneous material, the transition from uniformity
to multiformity, which resulted in so unhappy a universe. Saith
is precisely the original mistake, the primordial
sin, which the whole creation has now to expiate by heavy
suffering; it is just that sin, which, having launched
into existence all that lives, plunged it thereby into the abysmal
depths of evil and misery, to escape from which there is but one
means possible, i.e., by putting an end to being itself.
This interpretation of the Eastern formula, attributing to it
the first idea of escaping the misery of life by "putting
an end to being" whether that being is viewed as applicable
to the whole Kosmos, or only to individual life is a gross misconception.
The Eastern pantheist, whose philosophy teaches him to discriminate
between Being or ESSE and conditioned existence,
would hardly indulge in so absurd an idea as the postulation of
such an alternative. He knows he can put an end to form alone,
not to being and that only on this plane of terrestrial
illusion. True, he knows that by killing out in himself Tanha
(the unsatisfied desire for existence, or the "will
to live") he will thus gradually escape the curse of
rebirth and conditioned existence. But he knows also that
he cannot kill, or "put an end," even to his own little
life except as a personality, which after all is but a change
of dress. And believing but in One Reality, which is eternal Be-ness,
the "causeless CAUSE"
from which he has exiled himself into a world of forms, he regards
the temporary and progressing manifestations of it in the state
of Maya (change or illusion), as the greatest evil, truly; but
at the same time as a process in nature, as unavoidable as are
the pangs of birth. It is the only means by which he can pass
from limited and conditioned lives of sorrow into eternal life,
or into that absolute "Be-ness," which is so graphically
expressed in the Sanskrit word sat.
The "Pessimism" of the Hindu or Buddhist Pantheist is
metaphysical, abstruse, and philosophical. The idea that matter
and its Protean manifestations are the source and origin of universal
evil and sorrow is a very old one, though Gautama Buddha was the
first to give it its definite expression. But the great Indian
Reformer assuredly never meant to make of it a handle for the
modern pessimist to get hold of, or a peg for the materialist
to hang his distorted and pernicious tenets upon! The Sage and
Philosopher, who sacrificed himself for Humanity by living
for it, in order to save it, by teaching men to see in the
sensuous existence of matter misery alone, had never in his deep
philosophical mind any idea of offering a premium for suicide;
his efforts were to release mankind from too strong an attachment
to life, which is the chief cause of Selfishness hence the creator
of mutual pain and suffering. In his personal case, Buddha left
us an example of fortitude to follow; in living, not in running
away from life. His doctrine shows evil immanent, not in matter,
which is eternal, but in the illusions created by it: through
the changes and transformations of matter generating life because
these changes are conditioned and such life is ephemeral. At the
same time those evils are shown to be not only unavoidable, but
necessary. For if we would discern good from evil, light from
darkness, and appreciate the former, we can do so only through
the contrasts between the two. While Buddha's philosophy points,
in its dead-letter meaning, only to the dark side of things on
this illusive plane; its esotericism, the hidden soul of it, draws
the veil aside and reveals to the Arhat all the glories of LIFE
ETERNAL in all the Homogeneousness of Consciousness
and Being. Another absurdity, no doubt, in the eyes of materialistic
science and even modern Idealism, yet a fact to the Sage
and esoteric Pantheist.
Nevertheless, the root idea that evil is born and generated by
the ever increasing complications of the homogeneous material,
which enters into form and differentiates more and more as that
form becomes physically more perfect, has an esoteric side to
it which seems to have never occurred to the modern pessimist.
Its dead-letter aspect, however, became the subject of speculation
with every ancient thinking nation. Even in India the primitive
thought, underlying the formula already cited, has been disfigured
by Sectarianism, and has led to the ritualistic, purely dogmatic
observances of the Hatha Yogis, in contradistinction to
the philosophical Vedantic Raja Yoga. Pagan and Christian
exoteric speculation, and even mediæval monastic asceticism,
have extracted all they could from the originally noble idea,
and made it subservient to their narrow-minded sectarian views.
Their false conceptions of matter have led the Christians from
the earliest day to identify woman with Evil and matter notwithstanding
the worship paid by the Roman Catholic Church to the Virgin.
But the latest application of the misunderstood Indian formula
by the Pessimists in Germany is quite original, and rather unexpected,
as we shall see. To draw any analogy between a highly metaphysical
teaching, and Darwin's theory of physical evolution would, in
itself, seem rather a hopeless task. The more so as the theory
of natural selection does not preach any conceivable extermination
of being, but, on the contrary, a continuous and ever increasing
development of life. Nevertheless, German ingenuity has
contrived, by means of scientific paradoxes and much sophistry,
to give it a semblance of philosophical truth. The old Indian
tenet itself has not escaped litigation at the hands of modem
pessimism. The happy discoverer of the theory, that the origin
of evil dates from the protoplasmic Amoeba, which divided itself
for procreation, and thus lost its immaculate homogeneity, has
laid claim to the Aryan archaic formula in his new volume. While
extolling its philosophy and the depth of ancient conceptions,
he declares that it ought to be viewed "as the most profound
truth precogitated and robbed by the ancient sages
from modern thought"!
It thus follows that the deeply religious Pantheism of the Hindu
and Buddhist philosopher, and the occasional vagaries of the pessimistic
materialist, are placed on the same level and identified by "modern
thought." The impassable chasm between the two is ignored.
It matters little, it seems, that the Pantheist, recognizing no
reality in the manifested Kosmos, and regarding it as a simple
illusion of his senses, has to view his own existence also as
only a bundle of illusions. When, therefore, he speaks of the
means of escaping from the sufferings of objective life, his view
of those sufferings, and his motive for putting an end to existence
are entirely different from those of the pessimistic materialist.
For him, pain as well as sorrow are illusions, due to attachment
to this life, and ignorance. Therefore he strives after eternal,
changeless life, and absolute consciousness in the state of Nirvana;
whereas the European pessimist, taking the "evils" of
life as realities, aspires when he has the time to aspire
after anything except those said mundane realities, to
annihilation of "being," as he expresses it.
For the philosopher there is but one real life, Nirvanic bliss,
which is a state differing in kind, not in degree only, from
that of any of the planes of consciousness in the manifested universe.
The Pessimist calls "Nirvana" superstition, and explains
it as "cessation of life," life for him beginning and
ending on earth. The former ignores in his spiritual aspirations
even the integral homogeneous unit, of which the German Pessimist
now makes such capital. He knows of, and believes in only the
direct cause of that unit, eternal and ever living, because
the ONE uncreated, or rather not
evoluted. Hence all his efforts are directed toward the speediest
reunion possible with, and return to his pre-primordial condition,
after his pilgrimage through this illusive series of visionary
lives, with their unreal phantasmagoria of sensuous perceptions.
Such pantheism can be qualified as "pessimistic" only
by a believer in a personal Providence; by one who contrasts its
negation of the reality of anything "created" i.e.,
conditioned and limited with his own blind unphilosophical
faith. The Oriental mind does not busy itself with extracting
evil from every radical law and manifestation of life, and multiplying
every phenomenal quantity by the units of very often imaginary
evils: the Eastern Pantheist simply submits to the inevitable,
and tries to blot out from his path in life as many "descents
into rebirth" as he can, by avoiding the creation of new
Karmic causes. The Buddhist philosopher knows that the
duration of the series of lives of every human being unless he
reaches Nirvana "artificially" ("takes the kingdom
of God by violence," in Kabalistic parlance) is given, allegorically
in the forty-nine days passed by Gautama the Buddha under
the Bo-tree. And the Hindu sage is aware, in his turn, that he
has to light the first, and extinguish the forty-ninth
fire1 before he reaches his final deliverance.
Knowing this, both sage and philosopher wait patiently for the natural hour
of deliverance; whereas their unlucky copyist, the European Pessimist,
is ever ready to commit, as to preach, suicide. Ignorant of the
numberless heads of the hydra of existence, he is incapable of
feeling the same philosophical scorn for life as he does for death,
and of, thereby, following the wise example given him by his Oriental brother.
Thus, philosophic pantheism is very different from modern pessimism.
The first is based upon the correct understanding of the mysteries
of being; the latter is in reality only one more system of evil
added by unhealthy fancy to the already large sum of real social
evils. In sober truth it is no philosophy, but simply a systematic
slander of life and being; the bilious utterances of a dyspeptic
or an incurable hypochondriac. No parallel can ever be attempted
between the two systems of thought.
The seeds of evil and sorrow were indeed the earliest result and
consequence of the heterogeneity of the manifested universe. Still
they are but an illusion produced by the law of contrasts, which,
as described, is a fundamental law in nature. Neither good nor
evil would exist were it not for the light they mutually throw
on each other. Being, under whatever form, having been
observed from the World's creation to offer these contrasts, and
evil predominating in the universe owing to Ego-ship or selfishness,
the rich Oriental metaphor has pointed to existence as expiating
the mistake of nature; and the human soul (psüche), was
henceforth regarded as the scapegoat and victim of unconscious
OVER-SOUL. But it is not to Pessimism,
but to Wisdom that it gave birth.
Ignorance alone is the willing martyr, but knowledge is the master,
of natural Pessimism. Gradually, and by the process of heredity
or atavism, the latter became innate in man. It is always
present in us, howsoever latent and silent its voice in the beginning.
Amid the early joys of existence, when we are still full of the
vital energies of youth, we are yet apt, each of us, at the first
pang of sorrow, after a failure, or at the sudden appearance of
a black cloud, to accuse life of it; to feel life a
burden, and often curse our being. This shows pessimism in our
blood, but at the same time the presence of the fruits of ignorance.
As mankind multiplies, and with it suffering which is the natural
result of an increasing number of units that generate it sorrow
and pain are intensified. We live in an atmosphere of gloom and
despair, but this is because our eyes are downcast and riveted
to the earth, with all its physical and grossly material manifestations.
If, instead of that, man proceeding on his life-journey looked not
heavenward, which is but a figure of speech but within himself
and centered his point of observation on the inner man,
he would soon escape from the coils of the great serpent of illusion.
from the cradle to the grave, his life would then become supportable
and worth living, even in its worst phases.
Pessimism that chronic suspicion of lurking evil everywhere
is thus of a two-fold nature, and brings fruits of two kinds.
It is a natural characteristic in physical man, and becomes a
curse only to the ignorant. It is a boon to the spiritual, inasmuch
as it makes the latter turn into the right path, and brings him
to the discovery of another as fundamental a truth; namely, that
all in this world is only preparatory because transitory.
It is like a chink in the dark prison walls of earth-life, through
which breaks in a ray of light from the eternal home, which, illuminating
the inner senses, whispers to the prisoner in his shell
of clay of the origin and the dual mystery of our being. At the
same time, it is a tacit proof of the presence in man of that
which knows, without being told, viz: that there is another
and a better life, once that the curse of earth-lives is lived through.
This explanation of the problem and origin of evil being, as already
said, of an entirely metaphysical character, has nothing to do
with physical laws. Belonging as it does altogether to the spiritual
part of man, to dabble with it superficially is, therefore, far
more dangerous than to remain ignorant of it. For, as it lies
at the very root of Gautama Buddha's ethics, and since it has
now fallen into the hands of the modern Philistines of materialism,
to confuse the two systems of "pessimistic" thought
can lead but to mental suicide, if it does not lead to worse.
Eastern wisdom teaches that spirit has to pass through the ordeal
of incarnation and life, and be baptised with matter before it
can reach experience and knowledge. After which only it receives
the baptism of soul, or self-consciousness, and may return to
its original condition of a god, plus experience, ending
with omniscience. In other words, it can return to the original
state of the homogeneity of primordial essence only through the
addition of the fruitage of Karma, which alone is able to create
an absolute conscious deity, removed but one degree from
the absolute ALL.
Even according to the letter of the Bible, evil must have existed
before Adam and Eve, who, therefore, are innocent of the slander
of the original sin. For, had there been no evil or sin before
them, there could exist neither tempting Serpent nor a Tree of
Knowledge of good and evil in Eden. The characteristics
of that apple-tree are shown in the verse when the couple had
tasted of its fruit: "The eyes of them both were opened,
and they knew" many things besides knowing they were
naked. Too much knowledge about things of matter is thus rightly shown an evil.
But so it is, and it is our duty to examine and combat the new
pernicious theory. Hitherto, pessimism was kept in the regions
of philosophy and metaphysics, and showed no pretensions to intrude
into the domain of purely physical science, such as Darwinism.
The theory of evolution has become almost universal now, and there
is no school (save the Sunday and missionary schools) where it
is not taught, with more or less modifications from the original
programme. On the other hand, there is no other teaching more
abused and taken advantage of than evolution, especially by the
application of its fundamental laws to the solution of the most
compound and abstract problems of man's many-sided existence.
There, where psychology and even philosophy "fear to tread,"
materialistic biology applies its sledge-hammer of superficial
analogies and prejudiced conclusions. Worse than all, claiming
man to be only a higher animal, it maintains this right as undeniably
pertaining to the domain of the science of evolution. Paradoxes
in those "domains" do not rain now, they pour. As "man
is the measure of all things," therefore is man measured
and analysed by the animal. One German materialist claims spiritual
and psychic evolution as the lawful property of physiology and
biology; the mysteries of embryology and zoology alone, it is
said, being capable of solving those of consciousness in man and
the origin of his soul.2 Another finds justification for
suicide in the example of animals, who, when tired of living, put an end
to existence by starvation.3
Hitherto pessimism, notwithstanding the abundance and brilliancy
of its paradoxes, had a weak point namely, the absence of any
real and evident basis for it to rest upon. Its followers had
no living, guiding thought to serve them as a beacon and help
them to steer clear of the sandbanks of life real and imaginary so
profusely sown by themselves in the shape of denunciations against
life and being. All they could do was to rely upon their representatives,
who occupied their time very ingeniously if not profitably, in
tacking the many and various evils of life to the metaphysical
propositions of great German thinkers, like Schopenhauer and Hartmann,
as small boys tack on coloured tails to the kites of their elders
and rejoice at seeing them launched in the air. But now the programme
will be changed. The Pessimists have found something more solid
and authoritative, if less philosophical, to tack their jeremiads
and dirges to, than the metaphysical kites of Schopenhauer.
The day when they agreed with the views of this philosopher, which
pointed at the Universal WILL as the perpetrator
of all the World-evil, is gone to return no more. Nor will they
be any better satisfied with the hazy "Unconscious"
of von Hartmann. They have been seeking diligently for a more
congenial and less metaphysical soil to build their pessimistic
philosophy upon, and they have been rewarded with success,
now that the cause of Universal Suffering has been discovered
by them in the fundamental laws of physical development. Evil
will no longer be allied with the misty and uncertain Phantom
called "WILL," but with an actual
and obvious fact: the Pessimists will henceforth be towed by the Evolutionists.
The basic argument of their representative has been given in the
opening sentence of this article. The Universe and all on it appeared
in consequence of the "breaking asunder of UNITY
into Plurality." This rather dim rendering of the
Indian formula is not made to refer, as I have shown, in the mind
of the Pessimist, to the one Unity, to the Vedantin abstraction Parabrahm:
otherwise, I should certainly not have used the words "breaking
up." Nor does it concern itself much with Mulaprakriti, or
the "Veil" of Parabrahm; nor even with the first manifested
primordial matter, except inferentially, as follows from Dr. Mainlander's
exposition, but chiefly with the terrestrial protoplasm. Spirit
or deity is entirely ignored in this case; evidently because of
the necessity for showing the whole as "the lawful domain
of physical Science."
In short, the time-honoured formula is claimed to have its basis
and to find its justification in the theory that from "a
few, perhaps one, single form of the very simplest nature"
(Darwin), "all the different animals and plants living to-day,
and all the organisms that have ever lived on the earth,"
have gradually developed. It is this axiom of Science, we are
told, which justifies and demonstrates the Hindu philosophical
tenet. What is this axiom? Why, it is this: Science teaches that
the series of transformations through which the seed is made to
pass the seed that grows into a tree, or becomes an ovum, or
that which develops into an animal consists in every case in
nothing but the passage of the fabric of that seed, from the homogeneous
into the heterogeneous or compound form. This is then the scientific
verity which checks the Indian formula by that of the Evolutionists,
identifies both, and thus exalts ancient wisdom by recognizing
it worthy of modern materialistic thought.
This philosophical formula is not simply corroborated by the individual
growth and development of isolated species, explains our Pessimist;
but it is demonstrated in general as in detail. It is shown justified
in the evolution and growth of the Universe as well as in that
of our planet. In short, the birth, growth and development of
the whole organic world in its integral totality, are there to
demonstrate ancient wisdom. From the universals down to the particulars,
the organic world is discovered to be subject to the same laws
of ever increasing elaboration, of the transition from unity to
plurality as "the fundamental formula of the evolution of
life." Even the growth of nations, of social life, public
institutions, the development of the languages, arts and sciences,
all this follows inevitably and fatally the all-embracing law
of "the breaking asunder of unity into plurality, and the
passage of the homogeneous into multiformity."
But while following Indian wisdom, our author exaggerates this
fundamental law in his own way, and distorts it. He brings this
law to bear even on the historical destinies of mankind. He makes
these destinies subservient to, and a proof of, the correctness
of the Indian conception. He maintains that humanity as an integral
whole, in proportion as it develops and progresses in its evolution,
and separates in its parts each becoming a distinct and independent
branch of the unit drifts more and more away from its original
healthy, harmonious unity. The complications of social establishment,
social relations, as those of individuality, all lead to the weakening
of the vital power, the relaxation of the energy of feeling, and
to the destruction of that integral unity, without which no inner
harmony is possible. The absence of that harmony generates an
inner discord which becomes the cause of the greatest mental misery.
Evil has its roots in the very nature of the evolution of life
and its complications. Every one of its steps forward is at the
same time a step taken toward the dissolution of its energy, and
leads to passive apathy. Such is the inevitable result, he says,
of every progressive complication of life; because evolution or
development is a transition from the homogeneous to the heterogeneous,
a scattering of the whole into the many, etc., etc. This terrible
law is universal and applies to all creation, from the infinitesimally
small up to man for, as he says, it is a fundamental law of nature.
Now, it is just in this one-sided view of physical nature, which
the German author accepts without one single thought as to its
spiritual and psychic aspect, that his school is doomed to certain
failure. It is not a question whether the said law of differentiation
and its fatal consequences may or may not apply, in certain cases,
to the growth and development of the animal species, and even
of man; but simply, since it is the basis and main support of
the whole new theory of the Pessimistic school, whether it is
really a universal and fundamental law? We want to know
whether this basic formula of evolution embraces the whole process
of development and growth in its entirety; and whether, indeed,
it is within the domain of physical science or not. If it is "nothing
else than the transition from the homogeneous state to the heterogeneous,"
as says Mainlander, then it remains to be proved that the given
process "produces that complicated combination of tissues
and organs which forms and completes the perfect animal and plant."
As remarked already by some critics on "Pessimism and Progress,"
the German Pessimist does not doubt it for one moment. His supposed
discovery and teaching "rest wholly on his certitude that
development and the fundamental law of the complicated process
of organization represent but one thing: the transformation of
unity into plurality." Hence the identification of the process
with dissolution and decay, and the weakening of all the forces
and energies. Mainlander would be right in his analogies were
this law of the differentiation of the homogeneous into the heterogeneous
to really represent the fundamental law of the evolution of life.
But the idea is quite erroneous metaphysically as well as physically.
Evolution does not proceed in a straight line; no more than
any other process in nature, but journeys on cyclically, as
does all the rest. The cyclic serpents swallow their tails like
the Serpent of Eternity. And it is in this that the Indian formula,
which is a Secret Doctrine teaching, is indeed corroborated by
the natural Sciences, and especially by biology.
This is what we read in the "Scientific Letters" by
an anonymous Russian author and critic:
evolution of isolated individuals, in the evolution of
the organic world, in that of the Universe, as in the growth and
development of our planet in short wherever any of the processes
of progressive complexity take place, there we find, apart from
the transition from unity to plurality, and homogeneity to heterogeneity,
a converse transformation the transition front plurality to
unity, from the heterogeneous to the homogeneous. . . . Minute
observation of the given process of progressive complexity has
shown, that what takes place in it is not alone the separation
of parts, but also their mutual absorption. . . . While one portion
of the cells merge into each other and unite into one uniform
whole, forming muscular fibres, muscular tissue, others are absorbed
in the bone and nerve tissues, etc., etc. The same takes place
in the formation of plants. . . .
In this case material nature repeats the law that acts in the
evolution of the psychic and the spiritual: both descend but to
reascend and merge at the starting-point. The homogeneous formative
mass or element differentiated in its parts, is gradually transformed
into the heterogeneous; then, merging those parts into a harmonious
whole, it recommences a converse process, or reinvolution, and
returns as gradually into its primitive or primordial state.
Nor does Pessimism find any better support in pure Materialism,
as hitherto the latter has been tinged with a decidedly optimistic
bias. Its leading advocates have, indeed, never hesitated to sneer
at the theological adoration of the "glory of God and all
his works." Büchner flings a taunt at the pantheist
who sees in so "mad and bad" a world the manifestation
of the Absolute. But, on the whole, the materialists admit a balance
of good over evil, perhaps as a buffer against any "superstitious"
tendency to look out and hope for a better one. Narrow as is their
outlook, and limited as is their spiritual horizon, they yet see
no cause to despair of the drift of things in general. The pantheistic
pessimists, however, have never ceased to urge that a despair
of conscious being is the only legitimate outcome of atheistic
negation. This opinion is, of course, axiomatic, or ought to be
so. If "in this life only is there hope," the tragedy
of life is absolutely without any raison d'être and
a perpetuation of the drama is as foolish as it is futile.
The fact that the conclusions of pessimism have been at last assimilated
by a certain class of atheistic writers, is a striking feature
of the day, and another sign of the times. It illustrates the
truism that the void created by modern scientific negation cannot
and never can be filled by the cold prospects offered as a solatium
to optimists. The Comtean "enthusiasm of Humanity"
is a poor thing enough with annihilation of the Race to ensue
"as the solar fires die slowly out" if, indeed, they
do die at all to please physical science at the computed
time. If all present sorrow and suffering, the fierce struggle
for existence and all its attendant horrors, go for nothing in
the long run, if MAN is a mere ephemeron,
the sport of blind forces, why assist in the perpetuation of the
farce? The "ceaseless grind of matter, force and law,"
will but hurry the swarming human millions into eternal oblivion,
and ultimately leave no trace or memory of the past, when things
return to the nebulosity of the fire-mist, whence they emerged.
Terrestrial life is no object in itself. It is overcast with gloom
and misery. It does not seem strange, then, that the Soul-blind
negationist should prefer the pessimism of Schopenhauer to the
baseless optimism of Strauss and his followers, which, in the
face of their teachings, reminds one of the animal spirits of
a young donkey, after a good meal of thistles.
One thing is, however, clear: the absolute necessity for some
solution, which embraces the facts of existence on an optimistic
basis. Modern Society is permeated with an increasing cynicism
and honeycombed with disgust of life. This is the result of an
utter ignorance of the operations of Karma and the nature of Soul
evolution. It is from a mistaken allegiance to the dogmas of a
mechanical and largely spurious theory of Evolution, that Pessimism
has risen to such undue importance. Once the basis of the Great
Law is grasped and what philosophy can furnish better means for
such a grasp and final solution, than the esoteric doctrine of
the great Indian Sages there remains no possible locus standi
for the recent amendments to the Schopenhauerian system of
thought or the metaphysical subtleties, woven by the "philosopher
of the Unconscious." The reasonableness of Conscious Existence
can be proved only by the study of the primeval now esoteric philosophy.
And it says "there is neither death nor life, for both are
illusions; being (or beness) is the only reality."
This paradox was repeated thousands of ages later by one of the
greatest physiologists that ever lived. "Life is Death,"
said Claude Bernard. The organism lives because its parts are
ever dying. The survival of the fittest is surely based on this
truism. The life of the superior whole requires the death of the
inferior, the death of the parts depending on and being subservient
to it. And, as life is death, so death is life, and the whole
great cycle of lives form but ONE EXISTENCE the
worst day of which is on our planet.
He who KNOWS will make the best of it. For
there is a dawn for every being, when once freed from illusion
and ignorance by Knowledge; and he will at last proclaim in truth
and all Consciousness to Mahamaya:
BROKEN THY HOUSE IS, AND THE RIDGE-POLE SPLIT!
DELUSION FASHIONED IT!
SAFE PASS I THENCE DELIVERANCE TO OBTAIN. . . .
H. P. Blavatsky
1 This is an esoteric tenet, and the general reader will not
much out of it. But the Theosophist who has read Esoteric Buddhism
may compute the 7 by 7 of the forty-nine "days"
and the forty-nine "fires," and understand that
the allegory refers esoterically to the seven human consecutive
root-races with their seven subdivisions. Every monad is born
in the first and obtains deliverance in the last seventh race.
Only a "Buddha" is shown reaching it during the course
of one life.
back to text
3 Leo Bach.