Jun 11, 2021

The Aquarian Theosophist, June 2021

 

 
 
 
The June edition of “The Aquarian” has on page one the article “Popular Illusions of a Modern Age”, whose subtitle is: Are There Conditions Under Which Karma Does Not Exist?
 
These are other topics of the journal:
 
* Our Heroes: The Life-Example of a Christian Buddha, in a 19th Century Text (p.04).
 
* W. Q. Judge, A. Besant and Imaginary Contacts With Masters - A text by Alice Leighton Cleather (p.05).
 
* The Butterfly Effect (p.09).
 
* Thoughts Along the Road - Since Time Immemorial the Forests Have Been
Sanctuaries and Chapels in Almost Every Nation (p.10).
 
* The Relation of Colour to the Interlaced Triangles, or the Pentacle - by M. L. Brainard (p.12).
 
* A Mahatma, on the Karma of Certain Countries (p.16).
 
* The Conscious Stage of Spiritual Evolution - a fragment from a book by Yogi Ramacharaka (p.18).
 
* Damodar Mavalankar, On Prayer (p. 18).
 
* And Independent Theosophy on Facebook (p. 19).
 
With 19 pages, the edition includes the List of New Items in the associated websites.  
 

 
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The entire collection of The Aquarian is available HERE
 
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If you want to help spread theosophy and ethics in today’s world, send the Aquarian to your friends; invite them to write to the editors making a free subscription of the journal.  
 
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Regarding the path to happiness, one should remember this phrase by Helena Blavatsky (photo): “Deserve, then desire”.
 
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Jun 5, 2021

The Rising of a Higher Consciousness

 Every Man Can Learn to Transcend
The Instinctive Mental Region Within Him

Yogi Ramacharaka

  
 
 
As Life advanced in the scale and animal forms appeared on the scene new planes of mind were unfolded, in accordance to the necessity of the living forms.
 
The animal was compelled to hunt for his food - to prey upon other forms, and to avoid being preyed upon by others. He was compelled to struggle for the unfoldment of latent powers of his mind that would give him means to play his part in the scheme of life.
 
He was compelled to do certain things in order to live and reproduce his kind. And he demanded not in vain. For there came to him slowly an unfolding knowledge of the things necessary for the requirements of his life. We call this Instinct. But, pray remember, by Instinct we do not mean the still higher something that is really rudimentary Intellect that we notice in the higher animals. We are speaking now of the unreasoning instinct observed in the lower animals, and to a certain degree in man. [It is ] this Instinctive plane of mentality [which] causes the bird to build its nest before its eggs are laid, which instructs the animal mother how to care for its young when born, and after birth; which teaches the bee to construct its cell and to store up its honey. [1]
 
These and countless other things in animal life, and in the higher form of plant life, are manifestations of Instinct - that great plane of the mind. In fact, the greater part of the life of the animal is instinctive, although the higher forms of animals have developed something like rudimentary Intellect or Reason, which enables them to meet new conditions where Intellect alone fails them.
 
And man has this plane of mind within him, below consciousness. In fact the lower forms of human life manifest but little Intellect, and live almost altogether according to their Instinctive impulses and desires.
 
Every man has this Instinctive mental region within him and from it are constantly arising impulses and desires to perplex and annoy him, as well as to serve him occasionally. The whole secret consists in whether the man has Mastery of his lower self or not.
 
From this plane of the mind arise the hereditary impulses coming down from generations of ancestors, reaching back to the cavemen, and still further back into the animal kingdom. A queer storehouse is this. Animal instincts - passions, appetites, desires, feelings, sensations, emotions, etc., are there. Hate, envy, jealousy, revenge, the lust of the animal seeking the gratification of his sexual impulses, etc., etc., are there, and are constantly intruding upon our attention until we have asserted our mastery. And often the failure to assert this mastery comes from an ignorance of the nature of the desire, etc. We have been taught that these thoughts were “bad” without being told why, and we have feared them and thought them the promptings of an impure nature, or a depraved mind, etc. This is all wrong. These things are not “bad” of themselves - they came to us honestly - they are our heritage from the past. They belong to the animal part of our nature, and were necessary to the animal in his stage of development. We have the whole menagerie within us, but that does not mean that we should turn the beasts loose upon ourselves or others. It was necessary for the animal to be fierce, full of fight, passionate, regardless of the rights of others, etc., but we have outgrown that stage of development, and it is ignoble for us to return to it, or to allow it to master us.
 
This lesson is not intended as a discourse upon Ethics or morals. We do not intend going into a discussion of the details of “Right and Wrong”, for we have touched upon that phase of the subject in other works. But we feel justified in calling your attention to the fact that the human mind intuitively recognizes the “Rightness” of the living up to that which comes to us from the highest parts of the mind - the highest product of our unfoldment. And it likewise intuitively recognizes the “Wrongness” of the falling back into that which belongs to the lower stages of our mentality - to the animal part of us, that is our heritage from the past and that which has gone before.
 
While we may be puzzled about many details of morals and ethics and may not be able to “explain” why we consider certain things right or wrong, we still intuitively feel that the highest “Right” of which we are capable is the acting out of that which is coming to us from the highest pole of our mental being, and that the lowest “Wrong” consists in doing that which carries us back to the life of the lower animals, in so far as mentality is concerned. Not because there is anything absolutely “Wrong” in the mental processes and consequent of the animals in themselves - they are all right and perfectly natural in the animals - but we intuitively recognize that for us to fall back to the animal stage is a “going backward” in the scale of evolution. We intuitively shrink at an exhibition of brutality and animality on the part of a man or woman. We may not know just why, but a little reflection will show us that it is a sinking in the evolutionary scale, against which the spiritual part of us revolts and protests.
 
But this must not be construed to mean that the advanced soul looks upon the animal world with disgust or horror. On the contrary, there is nowhere to be found a higher respect for animal life and being than among the Yogi and other advanced souls. They delight in watching the animals filling their places in life - playing out their parts in the divine scheme of life. Their animal passions and desires are actions viewed sympathetically and lovingly by the advanced soul, and nothing “Wrong” or disgusting is seen there.
 
NOTE:
 
[1] We have inserted the words “it is” and “which” within brackets in beginning of this  sentence in order to make it easier to understand. (CCA)
 
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The above text was published in the associated websites on 5 June 2021. It is was reproduced from the book “Raja Yoga or Mental Development”, by Yogi Ramacharaka, The Yogi Publication Society, Chicago, USA, 298 pp., pp. 203-207. It is also part of the March 2013 edition of “The Aquarian Theosophist”.
 
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Helena Blavatsky (photo) wrote these words: “Deserve, then desire”.
 
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May 30, 2021

The Alchemical Fire of Tao

Eight Stanzas With Contemplative 
Verses of Classical Taoist Philosophy

Chang Po-Tuan
 
 
 
 
1
 
True intent arouses real knowledge;
Conscious knowledge also spontaneously responds.
The three join as one,
And at once body and mind are settled.
 
2
 
The empty room produces light;
In quietude yang is restored:
Gather it and diligently refine it,
Transforming it into violet-gold frost.
 
3
 
In the spiritual opening the light of wisdom arises;
Essence appears, and feelings about objects vanish.
Clear and bright the jewel that glows in the dark;
Everywhere is bright and clean.
 
4
 
Volatility transmutes into true essence;
The human mind changes into the mind of Tao.
Without refinement by the spiritual fire,
How can gold be separated from the ore?
 
5
 
Real knowledge and conscious knowledge;
These two are originally the same energy.
Subjected to refinement by fire,
They merge without a trace of defect.
 
6
 
In the occult opening real consciousness appears;
Take the opportunity to get to work to nurture it.
When essence and sense cleave to one another,
They always produce the material for the elixir.
 
7
 
There is an opening of open awareness
Which is called the opening of the mysterious female;
Therein are stored spirit and energy,
Originally the root of the celestial and earthly souls.
 
8
 
Conscious knowledge is the vitality within fire;
Real knowledge is the jewel within water.
When negativity within water and fire vanishes,
The light is brilliant, truly sound.
 
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Reproduced from the book “The Inner Teachings of Taoism”, by Chang Po-Tuan, Commentary by Liu I-ming, Translated into English by Thomas Cleary, Shambhala Publications, Inc., Boston & London, 1986, 118 pages. See “Explanatory Verses”, pp. 32-33. The first four stanzas are also published at “The Aquarian Theosophist”, August 2020, pp. 10-11.
 
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The above item was published in the associated websites on 30 May 2021.  
 
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Helena Blavatsky (photo) wrote these words: “Deserve, then desire”.
 
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May 24, 2021

Thoughts Along the Road - 54

 Silence and Contemplation
Can Be Found at Any Point

Carlos Cardoso Aveline

 
 
 
* Being quiet for some time and away from day-to-day work renews one’s view of life. The horizon then gets wider. The direct perception of things - independent from thought - starts to flow better. In quietness we see the power of silence. As we cultivate calm, our understanding becomes deeper.
 
* Confronted with the idea that a part of us all is reborn again every year, and according to other cycles as well, a reader and friend wrote: “I feel as if something in me were sadly dead”. And we answered: “You can always connect to your spiritual soul, which is eternal. Any time. Besides, there is no real death. So one should rather learn How to Live.”
 
* One must seek the correct balance between sound and silence. Coexistence between the two factors is inevitable. Sound without silence loses all meaning and ceases to be understood. Silence, if totally soundless, leads one into a sort of disorientation. Yet sound and silence do not need to be physical in every situation. There is a silence of the soul in the middle of worldly noise, which brings enlightenment. There is a sound and a voice of the soul which bring meaning and insight.
 
* One minute of meaningful silence says more than long hours of empty talk, or idle thought. A few seconds of profound silence may enable one to attain a significant degree of inner peace. Once the pilgrim is in the presence of Truthfulness, noiselessness will make it possible to perform effective actions.
 
* When agitation spreads around you, concentrate on serenity.
 
* If collective anxiety seems “contagious”, make your personal world stop and seek in silence for that which has a timeless value in life.
 
* Each time the outward noise threatens to disturb you, take refuge in the supreme and innermost level of your life; leave aside thoughtless actions, and put your soul into the invisible Sun of inner peace.
 
The Art of Evoking the Future
 
* Pain is part and parcel of life. “Dukkha”, suffering, constitutes the first noble truth of Lord Buddha. Affliction is as old as mankind itself. However, we now live a moment of planetary transmutation. There is a karmic fever in our cities: everything gets quicker, including the suffering of humans and the many ill-advised attempts to escape from pain.
 
* A theosophist calmly observes the world from the point of view of its sacred potentialities. He wishes all beings decide to follow the best path, which is not the most comfortable. And he thinks: “May humanity be born without undue pain to a wider view of life. Let there be peace - and healing - as our horizons expand. May each one manage in wise ways his own vital energies. Let us hope the number of good-willing individuals constantly grows.”
 
* A sensible citizen knows that anything in which he dwells in thought gains strength. His focus is, therefore, in the good things. He sees a decisive number of human beings having the courage to accept their share of pain and incertitude, and using their discernment to remove the Causes of affliction, as long as this is possible.
 
* One who is in peace with himself is also fundamentally in peace with the others.
 
* Everyone can be a healing factor in life. Millions of unknown citizens sow every day the seeds of balance and cooperation among the souls. Their silent example can be followed: he who works for a healthy future builds a correct life through the practice of good will.
 
The Main Factor
 
* Some texts don’t need to be read in a linear sequence. Readers are invited to choose any article at any moment in the series “Thoughts Along the Road”. [1] All of them are complete in themselves, and more. One single paragraph chosen at random in any text of the series might be the material for a calm reading and long contemplation.
 
* Each paragraph may be seen of course in the context of the other paragraphs of the same article, and this is good. The accumulative effect of linear reading is a valuable goal. On the other hand, a paragraph can be examined in the context of the reader’s life, and this is even better. What makes the connection between one idea and another is one’s soul.  The conscience of the reader is the main factor in enlightening a good text and seeing perhaps more than one layer of meaning in it.
 
NOTE:
 
[1] See for instance “Thoughts Along the Road - 01”.
 
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Thoughts Along the Road - 54was published as an independent text on 24 May 2021. An initial version of it, with no indication as to the name of the author, is part of “The Aquarian Theosophist”, January 2020 edition, pp. 9-11.  From the “Aquarian”, note “The Art of Evoking the Future” (pp. 1-2) is by the same author and has been included in the above text.
 
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See other writings of Carlos Cardoso Aveline.
 
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May 18, 2021

The Kabbalist of Jerusalem

 The Common Ground
Between Theosophy and Judaism

A. D. Ezekiel
 
Jerusalem, the Jaffa Gate to the Old City, by 1899 (photo, Bonfils House)
 
 
 
A 2021 Editorial Note:
 
Abraham David Ezekiel joined the Theosophical Movement in India in the beginning of the 1880s. In the supplement of “The Theosophist”, August 1882, a note reports that Damodar Mavalankar went to Poona to recover his health from overwork, having been invited by A.D. Ezekiel to his home, in a drier and cooler climate. Damodar, who played a key role in the movement, spent one month in Ezekiel’s home. (See “Damodar”, comp. by Sven Eek, TPH, 1965, p. 285.) 
 
On another occasion, H. S. Olcott - the first President of the Theosophical Society - made a visit to Ezekiel in Poona. (“Old Diary Leaves”, Third Series, pp. 306-308.)  
 
When during the 1880s Emma Coulomb became an enemy of the theosophical movement and started fabricating lies against Helena Blavatsky as part of the Christian clergy’s campaign against Theosophy in India, the false texts prepared by Mrs. Coulomb aimed at involving Ezekiel in the anti-theosophical scheme. Mrs. Coulomb even tried to say that Blavatsky was not a friend of the Jews. More recently, Boaz Huss made a sad mistake in his otherwise useful text and research on A. Ezekiel, published in a 2010 book. Huss naively thought Emma Coulomb could be accepted as a source of historical information. In fact, Coulomb is well-known as a liar and Ezekiel did not support the attacks against Blavatsky and the movement.[1]
 
The Jewish theosophist Abraham D. Ezekiel appears in an 1882 photo with the main founders of the movement and other pioneers of modern theosophy. [2] In 1887 and 1888, he published various books on Kabbalah. His narrative “The Kabbalist of Jerusalem” is a valuable testimony on the common ground between Judaism and Theosophy.
 
(Carlos Cardoso Aveline)
 
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The Kabbalist of Jerusalem
 
A. D. Ezekiel
 
While I am not at liberty to give the real name of the person whose remarkable experience in the search after occult truth is to form the subject of my present narrative, yet I may say that he is personally known to me as a Hebrew merchant of respectability and influence in one of the chief towns of Hindustan. As he is of the priestly caste of the Hebrews, I shall call him the Rabbi.
 
A native of Jerusalem, learned in our law, and in other respects well educated, he was nevertheless a thorough sceptic as regards the future life. As for magic, whether black or white, his attitude was one of scornful incredulity. The Kabbala, or mystical philosophy of our people, he regarded as little better than a jumble of obscure phrases and old wives’ fables. This was his mood of mind until his thirtieth year, when, at the Indian town above mentioned, a certain very striking circumstance befell him. He had to cross the river in a boat, and his attention was attracted to certain muttered threats made by a fellow-passenger at his side, who seemed greatly incensed at some third party not present, and unaware that he was speaking his thoughts aloud. An expression of malignity was upon his face, his features worked nervously, and between his clenched teeth, he said: “I will have my revenge! He wants to ruin me, does he? He would destroy my business and ruin my character? Well, we shall see what magic will do! He shall learn that there is a power that can crush him!” Saying so, he struck his knee with his fist, and in doing so unintentionally brought his elbow in contact with the person of the Rabbi. He instantly apologised for his rudeness, and this led to a conversation between the two.
 
“You will excuse my curiosity”, said the Rabbi, “but I overheard you make a remark just now which I cannot understand. Do you really mean to say that a gentleman of your apparent intelligence believes that there is such a thing as magic in this country of railways and telegraphs, and that it can employ powers to affect people for either good or bad?”
 
The man turned and looked at him in blank surprise. “Do you wish me to believe that you have any doubt upon that subject?”
 
“You really confuse me”, answered the Rabbi; “I never in my life met with a person who gave me to understand that he could entertain a belief - pray excuse me - so contrary as this to all the teachings of modern science, and, as it seems to me, of common sense, and I have scarcely words at command to answer your question.” “There is an Arabic proverb” rejoined the traveller: “If Naman teaches him not, Time will make him wise: have you sufficient curiosity about the subject to seek for proofs?”
 
“If my smattering of western education has made me sceptical in this direction”, said the Rabbi, “it has at least taught me the duty one owes himself, to shrink from no means to enlarge one’s knowledge.” “Then I shall take you just now to the place where I am going, and I warn you to be prepared for very novel experiences.”
 
The boat touched the opposite shore, the passengers disembarked, and the Rabbi’s new acquaintance led him to a distant street, where he at last stopped before a mud hut of most unpromising appearance. Bidding him wait his return, the stranger tapped at the door in a peculiar manner, and, upon a voice from within responding, entered and closed the door behind him. The Rabbi had not to wait long, for presently a shrill female voice called to him: “Open the door, Jacob, and enter.” The Rabbi had a shock of surprise at hearing his name thus pronounced in a strange town and by one of two persons of whom neither had any means of knowing his identity; but other and greater ones were in store, for, upon his obeying the invitation and pushing open the door, he saw sitting in Oriental fashion upon a piece of old matting upon the floor, a queer old woman, who began talking to him as familiarly about himself, his family and business, as though she had known him from boyhood. She told him whence he came, what had brought him to -, and what were his most secret beliefs respecting God, the soul, the future life, and magic. Her gaze fascinated him, for she seemed to be searching to the remotest corners of his memory; her eyes having a weird look as though gazing upon things behind the visible world.
 
Stunned by such to him unprecedented revelations of psychic insight, the Rabbi found himself in a state of mind the antithesis of his life-long scepticism: his whole fabric of materialism tottered, and he could only gaze, open-mouthed at the seeress, to the great amusement of his new friend, who laughingly asked him what he thought now of magic. The tension on his nerves became at last so strong, that he felt he must get away into the open air to collect his thoughts. Taking a hasty farewell of the seeress, who refused his proffered fee, and thanking his companion, he returned to his hotel, and spent a sleepless night in thinking over his adventure.
 
Various theories were tested and in turn rejected, and, since that of collusion was the least of all reasonable, in view of his identity being of necessity unknown to the other parties, he found himself in such a dilemma that he determined to seek the mysterious old woman once more and further test her powers. He did so, but his perplexity was increased by additional revelations. He came again, and again, no longer as a sceptic but as an eager enquirer. A new field of thought had opened before him, new and nobler ideas of man, of God, and of nature had presented themselves.
 
He felt a great yearning for knowledge, so great that it made him forget the paramount duties he owed to wife and children. The old seeress, however, recalled him to his senses. When he implored her to take him as a pupil, or, at least, show him where he could find a teacher, “Thy time”, said she, “is not yet come, Jacob: provide first for thy family, and then thou wilt be free to seek that mistress, knowledge, which tolerates no rival.” In vain he besought her to change her decision; her invariable reply was that his time was not yet come. Astonished to find a woman of such transcendental powers living in such squalor, he begged her to allow him to give her some comforts - a carpet to lie upon, a better mat, some new clothes to wear. She refused everything. “To the mind fixed upon the higher life, a scrap of course matting such as this is as pleasant as a silken carpet.”
 
One day, he asked her to show him some phenomenon of a physical character, to prove the control of the human spirit over the correlations of matter, “Shut thine eyes”, said she. He did so. “What seest thou, Jacob?” “A mist, pale grey at first, but now changing into a mass of colors. A landscape, now; a deep blue sky; a city with turrets and domes: it is - yes, it is Jerusalem, Dar-il-salam!” “What seest thou now?” “Our own street; my brother’s house, Ha! what is this? A precious MSS., a commentary upon the hidden meaning of certain biblical texts, that my late father - alloh haschalome! - most highly prized: it is in his handwriting. After his death my brother and I disputed for its possession; the case was referred to the elders, and they awarded it to my brother.” “Would’st thou know thy late father’s handwriting?” “Of course.” “Could’st thou be certain of the manuscript and know it from a forged copy?” “Most assuredly.” “And where seest thou that manuscript at this moment?” “At Jerusalem, in my brother’s house, in our father’s brass-bound box.” “Count seven, Jacob, and then open thine eyes.”
 
The Rabbi obeyed, and, to his consternation, saw lying before him upon the mat the identical manuscript he had just seen in the family house at Jerusalem! It was no copy but the very original itself, for it bore upon the last page a certain ink-blot that he himself had accidentally made when a child, by upsetting his father’s ink-horn, as he played upon the floor near his carpet. Whatever lingering shade of doubt there had been in his mind as to the reality of magic was dispelled by this last corroborative proof. And the MSS. is still in his possession.
 
Respecting the incidents of her life the old seeress was very reticent. “In the Divine Science, my son”, said she, “personality is forgotten if not obliterated: there is a new birth - that of the spirit, and the Kabbalist counts his age no longer from the nativity of the physical body, but from that second birth of the spirit. I am of thine own race, born at Constantinople, of a good family; thou may’st think of me under the name of Sarah.”
 
This was the Rabbi’s last interview with her. His business affairs brought him to Bombay where, for six weeks, he was my guest. Knowing my interest in Kabbalistical philosophy and theosophy, he engaged me daily for hours in conversation upon these subjects. He felt a peculiar interest in what I told him about spiritualism and mediumship, and night after night we used to sit together near the deserted bandstand, and talk about death and the future life until long after midnight had sounded from the clock tower. As he was going to Europe, I advised him to attend some séances of the more noted mediums, and he promised to do so. A few months later he wrote me from Paris that he had found the missing link in his chain of belief; at the house of a private medium at Paris a communication had been rapped out, giving the name and correct particulars about a friend of his who had died seven years previously.
 
From Europe he went to Jerusalem, and there made diligent enquiry for any living Kabbalist who would be able to give him instructions or direct his studies.
 
His researches were for a long time fruitless; the Rabbis proved to be mere formalists and worldlings, who derided his eagerness after such an “unattainable” knowledge as the Kabbala! But at last he heard that, in the synagogue Beth-el, situated in a remote quarter of the Holy City, and frequented only by the poorest Jews, there might daily be seen an eccentric old Rabbi who passed for a mad-cap. He was said to crouch all day in a corner of the synagogue, paying no attention to either the compliments or jibes of visitors. Some said he was a learned man; that, in fact, his mind had been affected by close attention to dream studies, while others, less charitable, set him down as a mere fool. The Rabbi Jacob’s experience with the seeress in India had taught him the useful lesson that appearances are, especially with mystics, often deceitful; so he went in search of the old recluse, and found him alone in the house of God after the congregation had dispersed.
 
Before addressing him he watched him from a distance. He saw before him a thin-faced, white-bearded old man, clad in a ragged national costume, and squatted upon a mat in the darkest corner of the synagogue. With eyes closed, he seemed alike insensible and indifferent to surrounding things. His appearance was not that of one asleep, but rather of one whose attention was fixed upon an inner world. A holy calm seemed to have settled over him, and this inward beautitude made Rabbi Jacob think he saw upon his face and round his head that Shechina, or soul-shine, which is believed to appear upon the face of the true seer; the brightness which overspread the face of Moses when he descended the Mount Sinai from the presence of God. It was with a reverence, then, that he approached the old man and uttered the salutation “Shalom e Alaichem!”
 
There was no reply, although the recluse opened his eyes, pushed back his sesceth, or head-veil, such as is worn by all Jews at prayer time, and looked vacantly at him. The visitor repeated the salutation with still greater deference. After a further short silence the mystic gave the usual response “Alaichem shalome!” but showed no desire for further conversation. The Rabbi then said: “May I have some conversation with you?” Whereupon the other fell to acting in a strange manner, trembling as if afraid, and, in a whining tone, said: “What have I done? What do you want of a harmless man like me? I know nothing about anything! ask someone else.”
 
The Rabbi reassured him as to his good intentions, and, mentioning the name of his late father, one of the best known Jews of the community, begged him to give him some information about the Kabbala. “Since you are the son of my benefactor, the good Rabbi Joseph, I will speak with you; but not here, such holy things must only be discussed in private. Tomorrow, at such an hour, come to such and such a street, and I shall tell you what you wish to know.”
 
The appointment was kept, of course, and our Rabbi was favoured with much information. Taking him by the hand, the recluse read his thoughts and answered questions that he had only framed in his mind. “You are not yet ready to begin the study of Kabbala”, said he; “you are not prepared. Your worldly interests occupy you. If your purpose is fixed, then it is not with me, you must begin your pupilage. Go to Tunis with this letter [and he handed him a note written in Hebrew and bearing a peculiar seal] and seek out a certain person whom you will find there engaged as a common laborer sprinkling the public streets, with others like him. They take this humble work for appearance sake, but they are Kabbalists, and they will teach you what you must learn before you come to Jerusalem as my pupil.”
 
In our long conversations at Bombay the Rabbi had learnt from me the leading facts about our Society, the alleged existence of the Himalayan adepts, and the teachings of the Aryan Sanathan Dharma about man and nature. These facts were all corroborated by the Kabbalist of Jerusalem. “There is but one God and one truth”, said he. “Whomsoever may be the teacher, he can but teach the Universal Doctrine. There are such adepts in the Himalayas, as there are others of the same kind in Egypt and other parts of the world. God has not abandoned any family of his children to their own ignorance and weakness. He would not be a true Father, if that were so. These doctrines promulgated by the Theosophical Society are identical with those taught by the Kabbalists of our race; there is the same rule of life, the same goal to reach. The world has never been without such teachers, nor will ever be. In the darkest night of superstition and ignorance, in the deepest depths of social degradation, there are always living witnesses to the truth. And now, my son, go in peace; and when thou art fully prepared thou mayst return to me.”
 
The Rabbi kissed the hand of the master, who laid it with a blessing upon his head, and then turned away and presently disappeared around the next corner of the street.
 
NOTES:
 
[1] See the book “Kabbalah and Modernity”, Aries Book, 2010, 482 pp., edited by Boaz Huss, Marco Pasi and Kocku von Stuckrad, pp. 167-182.  In order to know more about the Coulombs - husband and wife – examine the extraordinary book “Helena Blavatsky”, by Sylvia Cranston. (CCA)
 
[2] See “A Photo From the 1880s”. (CCA)
 
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The above text was published in the associated websites on 18 May 2021, being reproduced from “The Theosophist”, Adyar, Madras (Chennai), India, July 1887, pp. 597-601.
 
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See the theosophical blog at “The Times of Israel”.
 
Read “Jerusalem, the Capital of Israel”, “The Universality of Temple Mount” and “Temple Mount as a Source of Peace”.
 
You might want to examine the text “Blavatsky, Judaism and Nazism”.
 
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