THEOSOPHICAL TEACHINGS.

Otago Daily Times, Issue 10625, 21 March 1896, Page 3

THEOSOPHICAL TEACHINGS.

TO THE EDITOR

Sir,—l should doubtless feel flattered'at the notice given to my obscure personality in your leading columns of the 14th inst. were it not that lam in doubt as to its meaning. An allusion to Mr Worthington, for which there is no apparently sufficient leanon, causes me to hope that 700 intend hinting at points of resemblance between that " light that failed " and myself. I say I hope this because the only other possible reading would draw a comparison between that gentleman and the " unspeakable and unthinkable" proposition with which his name is coupled (and that were blasphemy) ; for the first proposition of the Bistern philosophy is the eternal God, and the term " unspeakable and unthinkable " is taken from those Upiuishads whence many great philosophers of ancient aud modern times have drawn their inspiration. That the Brahmins, whatever their latter-day failings, have sounded infinity to a more profound depth that any other peopla is not, I think, opea to sr^umnnt. Consequently we may take it for grauted that the necessity for this first proposition is imperative, and may not bs argued away by any Western intellect. The "fin«air of authority " therefore with which you credit me is not mine own (the Lord forbid), but that of the ancient Indian sages, whose works it ti the misaion of the Theosophical Society to popularise, and which are destined to work a great and beneficent change1 in the religious ideas of the Weitera world—lifting them to a higher platform and into a leas material environment. We need not concern ourselves about our inability to undfi-otaDd God. The Eastern philosophy postulates Him (postnlstss That, rather, in whom are no limitations or attributes), but does aot reason "on," though it reasons " from," that One Reality, from whom " proceeds " the First Logos, from whom " procoeda" the Second Logos, from whom the Third Logos is reflected ; and it is the latter alone, as affording a something to which the purified mind-of the ascetic may aspire by meaus of mediUitio), that we nsed take into consideration. Nor i3 the whole subject "up in the clouds," as you seem to imagine ; on the contrary, were the great truths of K-iroia and Reincarnation preached to and believed in by the people, a more robust moral fibre and 1 an increased seute of responsibility would ! work a woudrotis change for the better in the spiritual condition of our people, and that in a shoi'fc time. Such a change is in progress in India, where the society has succeeded in to some extent stemming the tide of materialism engendered by European colleges, and even in waking the Brahmias from their avaricious dreams to a sense of their great responsibilities. You ask, "How shall we obtain any real knowledge of the subjeot?" Sir, grant me bat another folio, and I will tell you. It may be obtained by a kuowledge oi the ancient Wisdom Religion combined with purification. The steps by which the candidate ascends I may outline as follows : —He starts with the physical body, and purifies it by abstaining from alcohol, which ia the very death of" spirituality; then from meat, fowl, and fbh, living on vegetable food with milk and its products. This necessary preliminary, which is done gradually and with caution, having been accomplished, he acquires the following qualifications by Btudy and deep thought, battling at every step with the five impediments of lust, anger, greed, ignorance, and vanity: (1) A knowledge of the real and the unreal. The real remains a witness oE the three divisions of time— past, present, and future; everything else is merely phenomenal change. (2) Sesing the illusive character of the objects by which be is surrounded, he ceases to crave for them, aod becomes indifferent to reward, developing the altruistic sentiment. (3) Mastery over the thoughts. (4-) Mastery overy the bodily acts. (5) Fortitude under all temptations. (6) The cessation of desire; he craves for nothing, and neither pain nor disappointment can affect his cheerfulness, which washes away care and sorrow. (7) He bacooies constitutionally incapable of deviating frotn the right path. (8) The receipt and pursuit of truth engenders implicit confidence in his Master's power to teach and his own power to learn. Without this confidence ho could get no further. (9) The last accomplishment is a constant and intense deaire for npiritual life, the mind ever turning towards that high plane. By these means he is able at last to obtain accurate first-hand knowledge of the life spiritual. If he will not acquire the power he must tsfee that information from Those who know. Alas, the bulk of our people have to take it Irom those who know not.—l am, &c, Dnnedin, March 16. A. W. Maurais. P.S.—I need hardly s»y that the Theosophical Society is not concerned with the above training. A • member of the society can be of any creed, or none, so that he loves his fellows. —A.W.M. .