Years have been devoted by the writer to the
study of those invisible Beings conscious, semi-conscious
and entirely senseless called by a number of names in every country
under the sun, and known under the generic name of "Spirits."
The nomenclature applied to these denizens of spheres good or
bad in the Roman Catholic Church, alone, is endless.
The great kyriology of their symbolic names is a study.
Open any account of creation in the first Purâna that comes
to hand, and see the variety of appellations bestowed upon
these divine and semi-divine creatures (the product of the two
kinds of creation the Prakrita and the Vaikrita or
Padma, the primary and the secondary) all evolved
from the body of Brahmâ. The Urdhwasrota only,1 of the third creation, embrace a variety of beings with
characteristics and idiosyncrasies sufficient for a life-study.
The same in the Egyptian, Chaldean, Greek,
Phoenician or any other account. The hosts of those creatures
are numberless. The old Pagans, however,
and especially the Neo-Platonists of Alexandria knew what they
believed, and discriminated between the orders.
None regarded them from such a sectarian stand-point as do the
Christian Churches. They dealt with them far more wisely,
on the contrary, as they made a better and a greater discrimination
between the natures of these beings than the Fathers of the Church
did. According to the policy of the latter, all
those Angels that were not recognised as the attendants upon the
Jewish Jehovah were proclaimed Devils.
The effects of this belief, afterwards erected into a dogma,
we find asserting themselves now in the Karma of the many millions
of Spiritualists, brought up and bred in the respective
beliefs of their Churches. Though a Spiritualist may have
divorced himself for years from theological and clerical beliefs;
though he be a liberal or an illiberal Christian, a Deist
or an Atheist, having rejected very wisely belief in devils,
and, too reasonable to regard his visitors as pure angels,
has accepted what he thinks a reasonable mean ground still he
will acknowledge no other Spirits save those of the dead.
This is his Karma, and also that of the Churches
collectively. In the latter such a stubborn fanaticism,
such parti pris is only natural; it is their
policy. In free Spiritualism, it is unpardonable.
There cannot be two opinions upon this subject. It is either
belief in, or a full rejection of the existence of any
"Spirits." If a man is a sceptic and an unbeliever,
we have nothing to say. Once he believes in Spooks and
Spirits at all the question changes. Where is that man
or woman free from prejudice and preconceptions, who can
believe that in an infinite universe of life and being let us
say in our solar system alone that in all this boundless space
in which the Spiritualist locates his "Summer-land" there
are only two orders of conscious beings men and their
spirits; embodied mortals and disembodied Immortals.
The future has in store for Humanity strange surprises,
and Theosophy, or rather its adherents, will be
vindicated fully in no very distant days. No use arguing
upon a question that has been so fully discussed by Theosophists
and brought only opprobrium, persecution, and enmity
on the writers. Therefore we will not go out of our way
to say much more. The Elementals and the Elementaries of
the Kabalists, and Theosophists were sufficiently ridiculed.
from Porphyry down to the demonologists of the past centuries,
fact after fact was given, and proofs heaped upon proofs,
but with as little effect as might be had from a fairy tale told
in some nursery room.
A queer book that of the old Count de Gabalis, immortalized
by the Abbé de Villars, and now translated and published
in Bath. Those humorously inclined are advised to read
it, and to ponder over it. This advice is offered
with the object of making a parallel. The writer read it
years ago, and has read it now again with as much,
and much more attention than formerly. Her humble opinion
as regards the work is if any one cares to hear it that one
may search for months and never find the demarcation in it between
the "Spirits" of the Séance rooms and the Sylphs
and Undines of the French satire.
is a sinister ring in the merry quips and jests of its writer,
who while pointing the finger of ridicule at that which he believed,
had probably a presentiment of his own speedy Karma2 in the shape of assassination.
The way he introduces the Count de Gabalis is worthy
"I was astonished
one Remarkable Day, when I saw a man come in of a most exalted mien; who, saluting
me gravely, said to me in the French Tongue but,
in the accent of a Foreigner, 'Adore my son;
adore the most great God of the Sages; and let not thy
self be puffed up with Pride, that he sends to thee one
of the children of Wisdom, to constitute thee a Fellow
of their Society, and make thee partaker of the wonders
There is only one answer to be made to those who, taking
advantage of such works, laugh at Occultism. "Servitissimo"
gives it himself in his own chaffing way in his introductory "Letter
to my Lord" in the above-named work. "I would
have persuaded him (the author of Gabalis) to have changed
the whole form of his work," he writes, "for
this drolling way of carrying it thus on does not to me seem proper
to his subject. These mysteries of the Cabal are
serious matters, which many of my friends do seriously
study . . . the which are certainly most
dangerous to jest with." Verbum sat sapienti.
They are "dangerous," most undeniably.
But since history began to record thoughts and facts, one-half
of Humanity has ever been sneering as the other half and ridiculing
its most cherished beliefs. This, however,
cannot change a fact into a fiction, nor can it destroy
the Sylphs, Undines, and Gnomes, if any,
in Nature; for, in league with Salamanders,
the latter are more likely to destroy the unbelievers and damage
Insurance companies, notwithstanding that these believe
still less in revengeful Salamanders than in fires produced by
chance and accident.
Theosophists believe in Spirits no less than Spiritualists do,
but, as dissimilar in their variety as are the feathered
tribes in the air. There are bloodthirsty hawks and vampire
bats among them, as there are doves and nightingales.
They believe in "Angels," for many have seen
. . . . . by the sick one's pillow
Whose was the soft tone and the soundless tread!
Where smitten hearts were drooping like the willow,
They stood between the living and the dead.
But these were not the three-toed materialization of the modern
medium. And if our doctrines were all piece-mealed by the
"drolleries" of a de Villars, they would and
could not interfere with the claims of the Occultists that their
teachings are historical and scientific facts, whatever
the garb they are presented in to the profane. Since the
first kings began reigning "by the grace of God,"
countless generations of buffoons appointed to amuse Majesties
and Highnesses have passed away; and most of these graceless
individuals had more wisdom at the bottoms of their hunches and
at their fingers' ends, than all their royal masters put
together had in their brainless heads. They alone had the
inestimable privilege of speaking truth at the Courts,
and those truths have always been laughed at . . . . . .
This is a digression; but such works as the Count de
Gabalis have to be quietly analyzed and their true character
shown, lest they should be made to serve as a sledge hammer
to pulverize those works which do not assume a humorous
tone in speaking of mysterious, if not altogether sacred,
things, and say what they have to. And it is most
positively maintained that there are more truths uttered in the
witty railleries and gasconades of that "satire,"
full of pre-eminently occult and actual facts, than most
people, and Spiritualists especially, would care to learn.
One single fact instanced, and shown to exist now,
at the present moment among the Mediums will be sufficient to prove that we are right.
It has been said elsewhere, that white magic differed very
little from practices of sorcery except in effects and
results good or bad motive being everything. Many
of the preliminary rules and conditions to enter societies of
adepts, whether of the Right or the Left
Path, are also identical in many things. Thus
Gabalis says to the author: "The Sages will
never admit you into their society if you do not renounce from
this very present a Thing which cannot stand in competition with
Wisdom. You must renounce all carnal Commerce with Women" (p. 27).
This is a sine quâ non with practical Occultists Rosicrucians
or Yogis, Europeans or Asiatics. But it is also
one with the Dugpas; and Fadoos of Bhutan
and India one with the Voodoos and Nagals of New
Orleans and Mexico,4 with an additional clause
to it, however, in the statutes of the latter.
And this is to have carnal commerce with male and female Djins,
Elementals, or Demons, call them by whatever names you will.5
"I am making
known nothing to you but the Principles
of the Ancient Cabal," explains de Gabalis
to his pupil. And he informs him that the Elementals (whom
he calls Elementaries), the inhabitants of
the four Elements, namely, the Sylphs, Undines,
Salamanders, and Gnomes, live many Ages,
but that their souls are not immortal. "In respect
of Eternity . . . . they must finally resolve into nothing."
. . . . "Our Fathers, the philosophers,"
goes on the soi-disant Rosicrucian, "speaking
to God Face to Face, complained to him of the Unhappiness
of these People (the Elementals), and God, whose
Mercy is without Bounds, revealed to them that it was not
impossible to find out a Remedy for this Evil. He inspired
them, that by the same means as Man, by the Alliance
which he contracted with God, has been made Partaker of
the Divinity: the Sylphs, the Gnomes,
the Nymphs, and the Salamanders, by
the Alliance which they might Contract with Man, might
be made Partakers of Immortality. So a she-Nymph or
a Sylphide becomes Immortal and capable of the Blessing
to which we aspire, when they shall be so happy as to
be married to a Sage; a Gnome or a Sylphe
ceases to be Mortal from the moment that he Espouses one
of our Daughters."
Having delivered himself of this fine piece of advice on practical
sorcery, the "Sage" closes as follows:
Our Sages have never erred so as to
attribute the Fall of the first Angels to their love of
women, no more than they have put Men under the
Power of the Devil. . . . There was nothing criminal
in all that. They were Sylphs which endeavored to
become Immortal. Their innocent Pursuits, far enough
from being able to scandalize the Philosophers, have
appeared so Just to us that we are all resolved by common consent
utterly to Renounce Women; and entirely to
give ourselves to Immortalizing of the Nymphs
and Sylphs" (p. 33).
And so are certain mediums, especially those of America
and France, who boast of Spirit husbands and wives.
We know such mediums personally, men and women,
and it is not those of Holland who will deny the fact,
with a recent event among their colleagues and co-religionists
fresh in their memory, concerning some who escaped death
and madness only by becoming Theosophists. It is only by
following our advice that they got finally rid of their spiritual
consorts of both sexes.
Shall we be told in this case also, that it is a calumny
and an invention? Then let those outsiders who are inclined to
see, with the Spiritualists, nought but a holy,
an innocent pastime at any rate, in that nightly and daily
intercourse with the so-called "Spirits of the Dead,"
watch. Let those who ridicule our warnings and doctrine
and make merry over them explain after analysing it dispassionately,
the mystery and the rationale of such facts as the existence
in the minds of certain Mediums and Sensitives of their actual
marriage with male and female Spirits. Explanations
of lunacy and hallucination will never do, when placed
face to face with the undeniable facts of SPIRIT
MATERIALIZATIONS. If there are
"Spirits" capable of drinking tea and wine, of
eating apples and cakes, of kissing and touching the visitors
of Séance rooms, all of which facts have been proven
as well as the existence of those visitors themselves why
should not those same Spirits perform matrimonial duties as well?
And who are those "Spirits" and what is their nature?
Shall we be told by the Spiritists that the spooks of Mme.
de Sévigné or of Delphine _____, ___ one
of which authoresses we abstain from naming out of regard to the
surviving relatives that they are the actual "Spirits"
of those two deceased ladies; and that the latter felt
a "Spiritual affinity" for an idiotic, old,
and slovenly Canadian medium and thus became his happy wife
as he boasts publicly, the result of which union is
a herd of "spiritual" children bred with this holy
Spirit? And who is the astral husband the nightly
consort of a well-known New York lady medium whom the writer knows
personally? Let the reader get every information he can about
this last development of Spiritual (?!) intercourse.
Let him think seriously over this, and then read the "Count
de Gabalis," especially the Appendix to it,
with ; its Latin portions; and then perchance he
will be better able to appreciate the full gravity of the supposed
chaff, in the work in question,6
and understand the true value of the raillery in it. He
will then see dearly the ghastly connection there is between the
Fauns, Satyrs and Incubi of St. Hieronymus,
the Sylphs and Nymphs of the Count de Gabalis, the "Elementaries"
of the Kabalists and all those poetical, spiritual "Lillies"
of the "Harris Community," the astral "Napoleons,"
and other departed Don Juans from the "Summer-Land,"
the "spiritual affinities from beyond the grave"
of the modern world of mediums.
Notwithstanding this ghastly array of facts, we are told
week after week in the Spiritual journals that, at best,
we know not what we are talking about. "Platon" (a
presumptuous pseudonym to assume, by the bye) a dissatisfied
ex-theosophist, tells the Spiritualists (see Light,
Jan. 1, 1887) that not only is there no re-incarnation because
the astral "spirit" of a deceased friend told him so
(a valuable and trustworthy evidence indeed), but that
all our philosophy is proved worthless by that very fact! Karma,
we are notified, is tom-foolery. "Without Karma
re-incarnation cannot stand," and, since his
astral informant "has inquired in the realm of his
present existence as to the theory of re-incarnation, and
he says he cannot get one fact or a trace of one as to the truth
of it . . . ." this "astral" informant has
to be believed. He cannot lie. For "a
man who has studied chemistry has a right to an opinion,
and earned a right to speak upon its various theories and facts
. . . . especially if he, during earth-life,
was respected and admired for his researches into the mysteries
of nature, and for his truthfulness."7
Let us hope that the "astrals" of such eminent chemists
as Messrs. Crookes and Butlerof when disembodied,
will abstain from returning too often to talk with mortals.
For having studied chemistry so much and so well, their
post mortem communications would acquire a reputation for
infallibility more than would be good, perhaps,
for the progress of mankind, and the development of its
intellectual powers. But the proof is sufficiently convincing,
no doubt for the present generation of Spiritualists, since
the name assumed by the "astral control of a friend"
was that of a truthful and honorable man. It thus appears
that an experience of over forty years with Spirits, who
lied more than they told truth, and did far more mischief
than good goes for nought. And thus the "spirit-husbands
and wives" must be also believed when they say they are this
or that. Because, as "Platon" justly argues:
"There is no progress without knowledge, and the knowledge
of truth founded upon fact is progress of the highest degree,
and if astrals progress, as this spirit says they do,
the philosophy of Occultism in regard to re-incarnation is
wrong upon this point; and how do we know that the many
other points are correct, as they are without proof?"
This is high philosophy and logic. "The end of wisdom
is consultation and deliberation" with "Spirits,"
Demosthenes might have added, had he known where to look
for them but all this leaves still the question, "who
are those spirits" an open one. For, "where
doctors disagree," there must be room for doubt.
And besides the ominous fact that Spirits are divided in their
views upon reincarnation just as Spiritualists and Spiritists
are, "every man is not a proper champion for the truth,
nor fit to take up the gauntlet in the cause of verity,"
says Sir T. Browne. This is no disrespectful cut
at "Platon," whoever he may be, but an
axiom. An eminent man of science, Prof. W.
Crookes, gave once a very wise definition of Truth,
by showing how necessary it is to draw a distinction between
truth and accuracy. A person may be very truthful he
observed that is to say, may be filled with the desire
both to receive truth and to teach it; but unless that
person have great natural powers of observation, or have
been trained by scientific study of some kind to observe,
note, compare, and report accurately and in detail,
he will not be able to give a trustworthy, accurate and
therefore true account of his experiences. His intentions
may be honest, but if he have a spark of enthusiasm,
he will be always apt to proceed to generalizations, which
may be both false and dangerous. In short as another eminent
man of science, Sir John Herschell, puts it,
"The grand and, indeed, the only character
of truth, is its capability of enduring the test of universal
experience, and coming unchanged out of every possible
form of fair discussion."
Now very few Spiritualists, if any, unite in themselves
the precious qualities demanded by Prof. Crookes;
in other words their truthfulness is always tempered by enthusiasm;
therefore, it has led them into error for the last forty
years. In answer to this we may be told and with great
justice, it must be confessed, that this scientific
definition cuts both ways; i.e., that
Theosophists are, to say the least, in the same
box with the Spiritualists; that they are enthusiastic,
and therefore also credulous. But in the present case the
situation is changed. The question is not what either Spiritualists
or Theosophists think personally of the nature of Spirits and
their degree of truthfulness; but what the "universal
experience," demanded by Sir John Herschell,
says. Spiritualism is a philosophy (if one, which
so far we deny) of but yesterday. Occultism and the philosophy
of the East, whether true absolutely, or relatively,
are teachings coming to us from an immense antiquity: and
since whether in the writings and traditions of the East;
in the numberless Fragments, and MSS. left to us
by the Neo-Platonic Theosophists; in the life observations
of such philosophers as Porphyry and Iamblichus; in those
of the mediæval Theosophists and so on, ad infinitum, since
we find in all these, the same identical testimony as to
the extremely various, and often dangerous nature of all
those Genii, Demons, Gods, Lares, and "Elementaries," now all confused into one
heap under the name of "Spirits"; we cannot fail
to recognize in all this something "enduring the test of
universal experience, and "coming unchanged"
out of every possible form of observation and experience.
Theosophists give only the product of an experience hoary with
age; Spiritualists hold to their own views, born
some forty years ago, and based on their unflinching enthusiasm
and emotionalism. But let any impartial, fair minded
witness to the doings of the "Spirits" in America,
one that is neither a Theosophist nor a Spiritualist, be
asked: "What may be the difference between the vampire-bride
from whom Apollonius of Tyana is said to have delivered a young
friend of his, whom the nightly succubus was slowly killing,
and the Spirit-wives and husbands of the mediums?" Surely
none would be the correct answer. Those who do not shudder
at this hideous revival of mediæval Demonology and Witchcraft,
may, at any rate, understand the reason why of all
the numerous enemies of Theosophy which unveils the mysteries
of the "Spirit World" and unmasks the Spirits masquerading
under eminent names none are so bitter and so implacable as the
Spiritualists of Protestant, and the Spiritists of Roman Catholic countries.
"Monstrum horrendum informe cui lumen ademptum" .
. . . is the fittest epithet to be applied to most of the
"Lillies" and "Joes" of the Spirit World.
But we do not mean at all following in this the example of Spiritualists,
who are determined to believe in no other "Spirits"
than those of the "dear departed" ones to maintain
that save Nature Spirits or Elementals, Shells,
or Elementaries, and "Gods" and genii,
there are no other Spirits from the invisible realms; or
no really holy and grand Spirits who communicate with mortals.
For it is not so. What the Occultists and Kabalists said
all along, and the Theosophists now repeat, is,
that holy Spirits will not visit promiscuous séance-rooms,
nor will they intermarry with living men and women.
Belief in the existence of invisible but too often present visitants
from better and worse worlds than our own, is too deeply
rooted in men's hearts to be easily torn out by the cold hand
of Materialism, or even of Science. Charges of superstition,
coupled with ridicule, have at best served to breed additional
hypocrisy and social cant, among the educated classes.
For there are few men, if any, at the bottom of
whose souls belief in such superhuman and supersensous
creatures does not lie latent, to awaken into existence
at the first good opportunity. Many are those Men of Science
who, having abandoned with their nursery pinafores belief
in Kings of Elves and Fairy Queens, and who would blush
at being accused of believing in witchcraft, have,
nevertheless, fallen victims to the wiles of "Joes,"
and "Daisies," and other spooks and "controls."
And once they have crossed the Rubicon, they fear ridicule
no longer. These Scientists defend as desperately the reality
of materialized and other Spirits, as if these were a mathematical
law. Those soul-aspirations that seem innate in human nature,
and that slumber only to awaken to intensified activity;
those yearnings to cross the boundary of matter that make many
a hardened sceptic turn into a rabid believer at the first appearance
of that which to him is undeniable proof all these complete psychological
phenomena of human temperament have our modern physiologists
found a key to them? Will the verdict remain "non compos
mentis" or "victim to fraud and psychology"?
&c., &c. When we say with regard to unbelievers
that they are "a handful" the statement is no undervaluation;
for it is not those who shout the loudest against degrading superstitions,
the "Occult craze" and so on, who are the strongest
in their scepticism. At the first opportunity, they
will be foremost amongst those who fall and surrender.
And when one counts seriously the ever-increasing millions of
the Spiritualists, Occultists, and Mystics in Europe
and America, one may well refuse to lament with Carrington
over the "Departure of the Fairies." They are
gone, says the poet:
They are flown,
Beautiful fictions of our fathers, wove
In Superstition's web when Time was young,
And fondly loved and cherished they are flown,
Before the Wand of Science! . . . .
We maintain that they have done nothing of the kind; and
that on the contrary it is these "Fairies" the beautiful,
far more than the hideous who are seriously threatening under
their new masks and names to disarm Science and break its "Wand."
Belief in "Spirits" is legitimate, because it
rests on the authority of experiment and observation, it
vindicates, moreover, another belief, also
regarded as a superstition: namely, Polytheism.
The latter is based upon a fact in nature: Spirits
mistaken for Gods, have been seen in every age by men hence,
belief in many and various Gods. Monotheism, on
the other hand, rests upon a pure abstraction. Who
has seen GOD that God we mean, the
Infinite and the Omnipotent, the one about whom Monotheists
talk so much? Polytheism once man claims the right of divine
interference on his behalf is logical and consistent with the
philosophies of the East, all of which, whether
Pantheistic or Deistic, proclaim the ONE
an infinite abstraction, an absolute Something which utterly
transcends the conception of the finite. Surely such a
creed is more philosophical than that religion, whose theology,
proclaiming in one place God, a mysterious and even Incomprehensible
Being, whom "no man shall see and live"
(Exodus xxxiii. 20), shows him at the
same time so human and so petty a God as to concern himself with
the breeches8 of his chosen people, while neglecting
to say anything definite about the immortality of their souls,
or their survival after death!
Thus, belief in a Host and Hosts of Spiritual entities,
dwelling on various planes and spheres in the Universe,
in conscious intra-Kosmic Beings, in fact,
is logical and reasonable, while belief in an extra-Kosmic
God is an absurdity. And if Jehovah, who was so
jealous about his Jews and commanded that they should have no
other God save himself, was generous enough to bestow upon
Pharaoh Moses ("See I have made thee a God
to Pharaoh, and Aaron . . . . . thy prophet"
Exodus vii. 7) as the Egyptian monarch's deity,
why should not "Pagans" be allowed the choice of their
own Gods? Once we believe in the existence of our Egos,
we may well believe in Dhyan Chohans. As Hare has it:
"man is a mixed being made up of a spiritual and of
a fleshly body; the angels are pure Spirits, herein
nearer to God, only that they are created and finite in
all respects, whereas God is infinite and uncreated."
And if God is the latter, then God is not a "Being"
but an incorporeal Principle, not to be blasphemously
anthropomorphized. The angels or Dhyan Chohans are the
"Living Ones"; that Principle the "Self-Existent,"
the eternal, and all pervading CAUSE
of all causes, is only the abstract noumenon of the "River
of Life," whose ever rolling waves create angels and
men alike, the former being simply "men of a superior
kind," as Young intuitionally remarks.
The masses of mankind are thus well justified in believing in
a plurality of Gods; nor is it by calling them now,
spirits, angels, and demons, that Christian
nations are less polytheistic than their Pagan brethren.
The twenty or thirty millions of the now existing Spiritualists
and Spiritists, minister to their dead as jealously as
the modern Chinamen and the Hindus minister to their Houen,9 Bhoots, and Pisachas the Pagan, however,
only to keep them quiet from post-mortem mischief.
Although these Gods are said to be "superior to man in some
respects," it must not be concluded that the latent
potencies of the human spirit are at all inferior to those of
the Devas. Their faculties are more expanded than those
of ordinary man; but with the ultimate effect of prescribing
a limit to their expansion, to which the human spirit is
not subjected. This fact has been well symbolized in the
Mahâbhârata by the single-handed victory of
Arjuna, under the name of Nara (a man) over the whole host
of Devas and Deva-yonis (the lower Elementals).
And we find reference to the same power in man in the Bible,
for St. Paul distinctly says to his audience "Know
ye not that we shall judge angels?" (I Corinth. vi.,
3.,) and speaks of the astral body of man, the soma
psychikon, and the spiritual body, soma pneumatikon,
which "hath not flesh and bones," but has still an external form.
The order of Beings called the Devas whose variety is so great
that no description of it can be attempted here is given in some
Occult treatises. There are high Devas and lower ones,
higher Elementals and those far below man and even animals.
But all these have been or will be men, and the former
will again be reborn on higher planets and in other manvantaras.
One thing may, however, be mentioned. The
Pitris, or our "lunar ancestors," and
the communication of mortals with them, have been several
times mentioned by Spiritualists as an argument that Hindoos do
believe in, and even worship "Spirits."
This is a great mistake. It is not the Pitris individually
that were ever consulted, but their stored wisdom collectively;
that wisdom being shown mystically and allegorically on
the bright side of the moon.
What the Brahmans invoke are not "the spirits" of the
departed ancestors the full significance of which name
will be found in Vol. II. of the "Secret Doctrine,"
where the genesis of man is given. The most highly developed
human spirit will always declare, while leaving its tenement
of clay "nacha purarâvarti" "I
shall not come back" and is thus placed beyond the reach
of any living man. But to comprehend fully the nature of
the "lunar" ancestors and their connection with the
"moon" would necessitate the revelation of occult secrets
which are not intended for public hearing. Therefore no
more will be given than the few hints that follow.
One of the names of the moon in Sanskrit is Soma,
which is also the name, as is well known, of the
mystic drink of the Brahmans and shows the connection between
the two. A "soma-drinker" attains the power of
placing himself in direct rapport with the bright side
of the moon, thus deriving inspiration from the concentrated
intellectual energy of the blessed ancestors. This
"concentration," and the moon being a store-house
of that Energy, is the secret, the meaning of which
must not be revealed, beyond the mere fact of mentioning
the continuous pouring out upon the earth from the bright side
of the orb of a certain influence.
This which seems one stream (to the ignorant) is of a dual
nature one giving life and wisdom, the other being
lethal. He who can separate the former from the latter,
as Kalahamsa separated the milk from the water, which was
mixed with it, thus showing great wisdom will have his
reward. The word Pitri does mean, no
doubt, the ancestor; but that which is invoked is
the lunar wisdom esoterically, and not the "Lunar
ancestor." It is this Wisdom that was invoked by Qu-ta-my,
the Chaldean, in the "Nabathean Agriculture,"
who wrote down "the revelations of the Moon."
But there is the other side to this. If most of
the Brahmanical religious ceremonials are connected with the full
moon, so do the dark ceremonials of the sorcerers take
place at the new moon and its last quarter. For similarly
when the lost human being, or sorcerer, attains
the consummation of his depraved career, all the evil Karma,
and the evil inspiration, comes down upon him as a dark
incubus of iniquity from "the dark side of the moon,"
which is a terra incognita to Science, but a well
explored land to the Adept. The Sorcerer, the Dugpa,
who always performs his hellish rites on the day of the new moon,
when the benignant influence of the Pitris is at its lowest ebb,
crystallizes some of the Satanic energy of his predecessors in
evil, and turns it to his own vile ends; while the
Brahman, on the other hand, pursues a corresponding
benevolent course with the energy bequeathed him by his Pitris
. . . . Therefore, this is the true Spiritualism
of which the heart and soul have been entirely missed by the modern
Spiritualists. When the day of the full revelation comes,
it will be seen that the so-called "superstitions" of
Brahmanism and the ancient Pagans in general were merely natural
and psychical sciences, veiled from the profane eyes of
the ignorant multitudes, for fear of desecration and abuse,
by allegorical and symbolical disguises that modern science has failed to discover.
We maintain then that no Theosophist has ever believed in,
or helped to spread "degrading superstitions,"
any more than has any other philosophical or scientific Society.
The only difference between the "Spirits" of other Societies,
Sects and Bodies, and ours lies in their names,
and in dogmatic assertions with regard to their natures.
In those whom the millions of Spiritualists call the "Spirits
of the Dead," and in whom the Roman Church sees the
devils of the Host of Satan we see neither. We call them,
Dhyan Chohans, Devas, Pitris, Elementals
high and low and know them as the "Gods" of the Gentiles,
imperfect at times, never wholly. Each order has
its name, its place, its functions assigned to it
in nature; and each host is the complement and crown of
its own particular sphere as man is the complement and
crown of his globe; hence, a natural and logical
necessity in Kosmos.
Lucifer, May, 1890
H. P. Blavatsky
1 The Urdhwasrota, the Gods, so
called because the bare sight of ailment stands to them,
in place of eating; "for there is satisfaction from
the mere beholding of ambrosia," says the commentator
of the Vishnu Purâna.
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2 The work was published in Paris in 1670, and
in 1675 the author was cruelly murdered on his way to Lyons from
Languedoc his native country.
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3 Sub-Mundanes; or the Elementaries of the Cabal:
being the History of Spirits, reprinted from the Text of
the Abbé De Villars, Physio-Astro-Mysac,
wherein it is asserted that there are in existence on earth rational
creatures besides man, 1886: Bath, Robert
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4 We speak here of the well-known ancient statutes
in the Sorcery of the Asiatics as in the Demonology of
Europe. The Witch had to renounce her husband, the
Wizard his marital rights over his legitimate human wife,
as the Dugpa renounces to this day commerce with living women;
and, as the New Orleans' Voodoo does, when
in the exercise of his powers. Every Kabalist knows
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5 The Jewish Kabalist of Poland and Galicia calls the
female Spirit of Nergal, when bent on revenge,
to his help and to infuse into him power. The Mussulman
Sorcerer a female Djini; a Russian Koldoon a deceased
Witch (Vyedma). The Chinese maleficer has a female
Houen in his house at his command. The above intercourse
is said to give magic powers and Supernal Force.
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6 "Sub-Mundanes; or The Elementaries of
the Cabala": with an illustrative Appendix from the
work "Demoniality" or "Incubi and Succubi,"
by the Rev. Father Sinistrari, of Amando.
The answer given (p. 133) by an alleged devil, to
St. Anthony respecting the corporiety of the Incubi and
Succubi would do as well now, perhaps: "The
blessed St. Anthony" having inquired who he was,
the little dwarf of the woods answered: "I am a mortal,
and one of the inhabitants of the Wilderness, whom gentility,
under its varied delusions. worships under the names of
Fauns, Satyrs and Incubi" or "Spirits of the
Dead" might have added this Elemental, the vehicle
of some Elementary. This is a narrative of St. Hieronymus,
who fully believed in it, and so do we, with certain
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7 The arguments and evidence brought to bear against
the philosophy of the East are curious. Surely this is
a good proof that the Occultists are right in saying that most
of those "Spirits" are not even "lying" Spirits,
but simply empty, senseless shells talking sense only with
the help of the brains of the sitters and the brain of
the medium as a connecting link.
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8 "And thou shalt make them Enen breeches to cover
their nakedness, from their loins even Unto their thighs
they shall reach" (Exodus xxviii, 42 et
seq.). GOD a linen-draper
and a tailor!!!
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9 The Houen in China, is "the
second Soul, or human Vitality, the
principle, which animates the ghost" as explained
by missionaries from China; simply the astral.
The Houen, however, is as distinct from the "Ancestor"
as the Bhoots are from the Pitris in India.