THE FUNDAMENTAL DOCTRINES OF THEOSOPHY.
By J. O. Corliss
[This is article fourteen, and the last of the series.] WHILE Spiritists depend largely on pretended communications from the dead to maintain their opposition to God's Word, that "the dead know not anything," Theosophists attempt the same thing by an altogether different method. But in one way they surpass Spiritistic dogmas; for, whereas Spiritists simply claim that the soul is proved immortal by the phenomena of their seances, Theosophists, by mere theories said to be communicated by the mahatmas, maintain that there is a higher self in man, an inner ego, which, when properly developed, "is the God above, more than within us." The evident design of Theosophy is, therefore, to teach the world how each individual may, independent of any atonement through Jesus Christ, become, not like God, but actually to be God himself. This is not only to deny the need of a divine Saviour, by making man his own saviour, but also to dethrone Jehovah as the ruler of the universe, by making some unseen and unknown inner self of every human "the God above." This is worse than agnosticism; for that simply professes not to know anything of the future, while this claims to know everything about it, and assumes a position like that expressed by Lucifer, in his fatal decision to overthrow the authority of Jehovah, when he said, "I will exalt my throne above the stars of God; . . . I will be like the Most High." Isa. 14:13, 14. Theosophists virtually say, "I will be God." Lucifer had followers in his rebellion, and has now; but he has failed to carry out his avowed intention. Theosophy has its devotees as well, but will just as signally fail in its designs as did the author of all such plans. The theory by which Theosophists try to maintain their conclusions is that man has seven principles, four of these, called the "quaternary," belonging to the physical man, and the remainder, designated the "triad," pertaining to the spiritual. It may be possible to specify and place these principles so that all will see the steps by which Theosophy proposes to lift man to that state of bliss to which the Word of God proposes to elevate him through the grace of Christ alone. All parts of the quaternary are represented by Madam Blavatsky's book, "Secret Doctrine," vol. 1, p. 242, as being transitory and mortal. All the seven are given Sanscrit names, but have definitions in English, so that there is no danger of mistaking their meaning. They are numbered in order, as:—- Sthula sarira, or the physical body.
- Linga sarira, an astral (starry) body, which is the mirror of the physical body.
- Prana, or life.
- Kama, or the desires.
- Manas, the mind, or inner ego.
- Buddhi, the divine ego, or mind principle.
- Atma, the higher self, or ray of universal one-self.
These successive steps from the physical body to the higher self, will need some explanations in order that all may see the process by which the universal one-self is reached. These have been volunteered in a small book put out by Mrs. Besant, entitled "The Seven Principles to Man." All these could not well be entered into in brief articles like the present series. But enough will be given to show the drift of the theory. Of the physical body nothing need be said, except that the writer makes a labored argument (pp. 8-10) to show that there is a physical consciousness of the cells and molecules, aside from brain consciousness, based on the premise that when the brain is unconscious, repairs of cell tissue in the body are consciously carried on. This is the first stone of the superstructure which is to show to all that two separate distinct entities are in a man, one of which is to become God, in fact! The second principle, or astral body, is said to be "the exact double or counterpart of the physical body to which it belongs, and is separable from it, altho unable to go very far away therefrom. When separated from the physical body, it is visible to the clairvoyant, as an exact replica thereof, united to it by a slender thread." P. 11. Of course no proof of this singular condition is produced. Every one must take it, if at all, on the word of Mrs. Besant, backed up by those whom she calls clairvoyants. But who are clairvoyants, so privileged to see things from which other mortals are debarred?—O, they are persons brought under mesmeric influence, by which they see things not present to the senses! Then it is on such doubtful testimony as this that practical people, in full possession of their senses, are expected to base their faith. Theosophists freely admit that this phantom double of the physical body plays a great part in Spiritistic phenomena. On page 13 of "Seven Principles" it is stated that it is this ethereal double which often appears as the "materialized spirit" at seances, where it assumes the form and shape into which it is desired to have it appear. It is also claimed for this imaginary principle of man, that it is not only the center of sensation, but "forms the bridge between the physical organs and the mental perceptions." P. 15. It might be an interesting study to ascertain how an instructor in physics, who was also a Theosophist, would harmonize this theory with the well-known connection of the brain nerve centers with the various parts of the body. But what if there should be a difference between the teachings of science and Theosophy? From the apparent airy confidence with which the theories of the latter are put forth, one would almost suppose that its advocates must have nothing but most decided pity for those who are foolhardy enough to oppose them with the findings of science. The third principle, called prana, is said to be made up of the "invisible lives" with which the physical cells are built up, and these "elements are themselves, collectively, a divine life." Pp. 17, 18. How this can be, when this third principle is authoritatively stated, as part of the quaternary, to be "transitory and mortal," would doubtless require a message from the mahatmas to explain, since it seems impossible for the logically candid mind to understand how a "divine life can be transitory and mortal." Next in order comes kama, the supposed fourth principle of man, which is said to include the whole group of feelings,—hunger, thirst, love, hatred, envy, jealousy, etc.,—with the will and intellect. During life kama is said to have no bodily form, but after death takes form as an astral body, when it is known as kama rupa, and then possesses consciousness. Pp. 19, 20. These are the disembodied spirits, it is claimed, of Spiritism. Strangely contradictory theories, indeed. This principle is mortal, as a part of the quaternary or physical man (p. 24), and yet after the death of the physical man this element lives on, to reappear on earth in the astral or double body of its former possessor. Strange that such widely opposite statements do not appear inconsistent to those declaring them. But in this case is evidently fulfilled the statement of the Saviour, "He that walketh in darkness knoweth not whither he goeth." John 12:35. The remaining so-called principles are reserved in which to seat the immortal God-man, which is the avowed object of Theosophical as well as Spiritistic teachings. Principle five is said to be the manas, the Sanscrit word for man, and is explained to be the immortal individual, the real "I." But somehow this entity, by dwelling in the quaternary, the physical man, could not rise to the height of its privileges, on account of its earthly clog, and so provision must be made for it to find its deserved place, by entrance into, and periods of dwelling in, other bodies. We are not told how many bodies this had tabernacled in before it dwelt with the present race, but inasmuch as it did not take on Godlike principles while in us, and the supposition is that it must continue to change for better or worse through living in physical bodies, because it can not die, the theory is that it must pass on to higher or lower attainments by continued transmigrations. P. 37. This process is accomplished by the immortal part passing through two incarnations, after leaving the present human body. In these it passes into the two higher principles, after being each time about 1,500 years in what is termed the devachanic state of consciousness, outside of a physical body. This is declared to be a state of consciousness in which the soul rests from the weariness of the life struggle through which it has passed, where it is wrapped in blissful dreams, awaiting the opportunity to pass again into another body for the struggle toward the Godhead. "Seven Principles," pp. 41, 42. Much more of these oriental-savored theories might be presented, but enough has been produced to show how unreasonable men can be when they leave the Word of God and seek the higher life through the fables of heathen philosophy. Yet these things are being so sugar-coated by modern genius as to deceive myriads of people. It is but one of the many snares Satan has set for the unwary, in order to fortify his first lie, by which the race was turned away from God,—"Ye shall not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil." Gen. 3:4, 5. Then let the Bible be the counselor and guide of every one who would be shielded from the snares of Satan, who, we are told, has come down to men having great wrath, because he knows that he has but a short time. Rev. 12:12. J. O. CORLISS.
Oakland, Cal.